Cibrarjp of Che theological ^tminaxy PRINCETON . NEW JERSEY PRESENTED BY Mrs. Winthrop W. Aldrich BX 9178 .Al A374 1856 ^ Sermons and essays by the Tennents and their S.'.'SRaVEE Sr jaBA'SARTAU/ [K[^Vo©a[L©l£[Ri¥ TES^MEWT. SEEMONS AND ESSAYS ^^m^ BT IBS '^V A /a 1951 tSi Skmki 8rtS^ TENNENTS AND THEIR CONTEMPORARIES, COMPILED FOR THE BOARD. PHILADELPHIA: PRESBYTERIAN BOARD OF PUBLICATION, NO. 265 CHESTNUT STREET. Entered according to Act of Congress, in the year 1855, by A. W. MITCHELL, M. D., In the Qerk's Office of the District Court for the Eastern District of Pennsylvania. CONTENTS. Paob I. — The Justice of God. — ^By the Rev. Gilbert Ten- nent, ....••••" n. — ^The Divine Mercy. — By the Same, . , 34 III. — The Grace of God. — By the Same, . . 49 IV. — The Wisdom of God in Redemption. — By the Same, 69 y. — Treatise on the Doctrine of Predestination. By the Rev. Samuel Blair, .... 99 VI. — Observations on Regeneration. — By the Rev. John Blair, ....... 189 VII. — An Essay on the Means of Grace. — By the Same, ... ... 207 VIII. — God's Sovereignty, no Objection to the Sinner's Striving. — By William Tennent, Jr., 229 IX. — Regeneration opened. — By the Rev. John Tennent, ....... 256 X. — The Principle of Sin and Holiness. — By the Rev. Robert Smith, D. D., . . . . 309 XI. — ^The Spiritual Conflict. — By the Same, . 330 XII. — The Madness of Mankind. — By the Rev. Samuel Finley, D. D., . . . . 354 GILBERT TENNENT. Gilbert Tennent was the eldest son of the Rev. William Ten- nent, Sen., the founder of the Log College. From an original docu- ment, a small memorandum book, kept by his father, we learn that he was born in the County of Armagh, Ireland, on the 5th of Oct., 1703. lie was therefore thirteen or fourteen years old when his father immigrated to this country. He received his education under his father's roof, before the founding of the Log College, and when this school was opened, he assisted his father in teach- ing. His first religious impressions of any permanency, were ex- perienced soon after his arrival in this country. And during the several years in which he was under serious concern, besides hia other studies, he pursued a course of theological reading. But having doubts as to his spiritual condition, he was fearful of entering the holy ministry; and commenced the study of medicine, which he prosecuted for the space of a year. But about this time, it pleased God to reveal himself to him with so much clearness and comfort, that all his doubts, and sorrows, and fears were dispelled ; and the Sun of Righteousness arose upon him with healing under his wings. And no sooner was he satisfied of his saving interest in Christ, than he felt himself called to seek the ministry, which be had before been deterred from thinking of. After due prepara- tion and study, he was licensed to preach the gospel, by the Pres-^ bytery of Philadelphia, in May, 1726. After his licensure, he preached for several Sabbaths in New Caatle on the Delaware. (7) 8 GILBERT TENNENT. Declining a call to this church, he soon after accepted one from the Presbyterian Church of New Bninswick, and in the autumn of 1726 was ordained by the Presbytery of New Brunswick. From his first entrance on the public work of the ministry, the preaching of Gilbert Tennent was very popular and attractive, with all classes of hearers. He possessed uncommon advantages as a preacher. In person, he was taller than the common stature, and well proportioned in every respect. His aspect was grave and venerable, and his address prepossessing. His voice was clear and commanding, and his manner in the pulpit was exceedingly earnest and impressive. His reasoning powers, also, were strong, and his language often nervous, and indeed sublime. No one could hear him, without being convinced that he was deeply in earnest. His style was copious and sometimes elegant. Indeed, in the vigour of his age few preachers could equal him. In the winter of 1740 and 1741, Mr. Tennent visited Boston with Mr. Whitefield, where he spent three months, preaching almost every day with extraordinary power and success. In May, 1743, Mr. Tennent was called to a new church in Phil- adelphia, formed from those who were converted under the preach- ing of Mr. Whitefield. This call he accepted, and exercised hia ministry with great fidelity and diligence for twenty years. The only interruption to his pastoral labours in Philadelphia was occasioned by a mission to Great Britain, in conjunction with the Rev. Samuel Davis of Virginia, for the College of New Jersey. For about three years before his death, Mr. Tennent became very infirm, so that he was unable to go through the duties which devolved upon him as the pastor of a large city congregation. Hia death occurred in the year 1764. SERMON I. THE JUSTICE OF GOD. BY THE EEV. GILBERT TEITNENT. "He is the rock; his work is perfect; for all his ways are judgment; a God of truth, and without iniquity, just and right is he." — Deut. zxxii. 4. Moses introduces his song in this chapter with the most solemn and commanding magnificence, and yet with the softest charms of language. He summons the attention of the inanimate creation, partly to reprove the stupidity of Israel, and partly to bear witness to the truth of what he was about to deliver to them in the following song, either for their instruction or warning, as well as to wit- ness to the justice and equity of the divine proceedings against that unhappy nation : " Give ear, heavens, and I will speak, and hear, earth, the words of my mouth." In the second verse, the devout penman of this song wishes that the instructions contained in it, may be re- freshing to and effectual upon his beloved nation, as the rain and dew upon the earth : " My doctrine shall drop as the rain, my speech shall distil as the dew." These words may be considered as a prayer of Moses, as if he had said, that it might do so ! Thus Bishop Patrick un- (9) 10 THE JUSTICE OF GOD. derstands the -words. In the next verse, he signifies his in- tention to make known the glory of God, and therefore excites them to ascribe greatness to him; which inten* tion he performs in the words of our text, wherein we have a representation of the divine glory and greatness appa- rent in the perfection of his works and equity of his gov- ernment, in a variety of particulars, viz : 1. He is called a Rock, to signify -the stability of his nature, the firmness of his counsels, the immutability of his promises, and the almightiness of his power ; in all which respects he is a se- cure shelter and unshaken foundation for our resort and confidence. 2. Sis work is perfect. " His work of creation was so; all that he made in its original constitution was very good ; his works of redemption and providence shall be so, when the mystery of God is finished." " God's works are true and cannot be blamed," saith Ainsworth upon the place : " God never recalls his counsels, but perfects them. God's work is called perfect, because he fulfilled what he promised to the fathers." 3. All his ways are judgment; i. e., saith Henry, " The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends." By God's ways, we are to understand all God's providential admin- istrations towards intelligent creatures, and by judgment^ prudence, and justice. Hos. xiv. 9. 4. He is a God of truth ; i. t may exist one moment, why not two? And if two, why not a minute ? And so on, till they bring the supposition to hours, days, months, and years ; and so a regenerate per- son may still continue an unbeliever, and of consequence, in an unjustified state. And I see not why it would not be as easy to continue the supposition till death, and to send him to hell, with his dormant principle along with him. Thus the cause of vital religion is greatly disserved. But if we attend to the plain, practical views the scrip- tures give us of this matter, consider the exercises of divine life which discover the happy change produced in regenera- tion, and trace these to their first principle, which, from the nature of these exercises, we conclude to be something of the same nature with them — to be a first act of the series of acts or exercises that follow after, which the Holy Spirit causes the soul to exert, (i. e., causes it to live,) we are in no danger of any fatal mistake. In tliis way, the heart will be more likely to feel itself interested ; and thus people become more solemn and exercised in examining and judging the state of their own souls. And that this may be more extensively the case among professors, may God of his infinite mercy grant for Christ's sake ! Amen. AN ESSAY ON THE MEANS OF GRACE, BY THE BEV. JOHN BI^AIK. I. The great God stands in no need of means in order to accomplish his purposes. He could, if he pleased, cause all events he sees meet to effect, to come to pass in the same way he caused the world at first to exist, viz : by the word of his power or sovereign act of his will ; yet it does not at all derogate from his efficiency, but rather serves to illustrate his power, to use means, and appoint a connection between them and the end in view, both in the natural and moral world: yet such a connection as always depends upon the divine pleasure. Means are effectual or ineffec- tual, as he affords or withholds his concurrence — particu- larly, in the administration of his moral government, he deals with the subjects thereof in a way suited to their rational natures, and uses means of a moral nature in carrying on the interests of religion in our degenerate world. To this purpose, he has given his holy word, appointed a gospel ministry and ordinances of worship, such as the sacraments of the New Testament, praise and prayer. (207) 208 AN ESSAY ON II. These, divines commonly call means, not of Instruc- tion only, but of grace; the reason Is, because it is in the use of these means, the Holy Spirit ordinarily communi- cates or bestows grace on sinners, and builds up his chil- dren in holiness, until he brings them safe home to glory. Now, whatever can be considered as a mean in reference to an end, must have some tendency to, and, in its own way, have influence upon, or concur in attaining it; for that which has no such tendency or influence, has no manner of connection with the existence or accomplishment of the end, and, consequently, is no means of it at all. If, therefore, these ordinances are means of grace, they must have a tendency to, and, in the hand of the Holy Spirit, concurrence in, the regeneration and conversion of sinners, and thence forward, in carrying on the work of grace in them. As all ordinances of worship are but various manners of administrating the word of God, it is especially to be considered as a mean for these purposes. III. That we may see with what propriety these are called means of grace, let us attend to what we find ascribed to, or predicated of, the word In the Bible ; which only can be said of it considered as an instrument or means, and not as an eflicient cause, which It cannot be. The conviction of sinners Is ascribed to it, " By the law Is the knowledge of sin." Bom. iii. 20. Peter's hearers, upon hearing his discourse, wherein he proved from the scrip- tures of the Old Testament, that Jesus whom they had crucified was the true Messiah, " were pricked in their hearts." Acts ii. 37. By this, God distinguishes his word THE MEANS OF GRACE. 209 delivered by the true prophets, from that delivered by the false, viz : this, that his " word is like a fire, and like a hammer, that breaketh the rock in pieces." Jer. xxiii. 29. " The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. iv. 12. It kills the legal pride of sinners, " I through the law am dead to the law, that I might live unto God." Gal. ii. 19. I have already taken notice in my observations on regeneration, that Christians are said to be "born again," " begotten," and " made partakers of the divine nature,"(l Pet. i. 23, James i. 18, 2 Pet. i. 4,) by the word of God ; to which I would add Ps. xix. 7, 8, where the word under the terms "Law," " Testimony," "Commandments," is said "to convert the soul," "make wise the simple," and "enlighten the eyes;" all which terms plainly express the saving change wrought in re- generation. This change is an inscription of the divine law upon the heart. Jer. xxxi. 33. All these expressions signify much more than merely instructing the speculative understanding. They must import the concurrence of the word as a mean or instrument in the hand of the Holy Spirit, both in the preparatory work of conviction, and also in effecting the saving change in regeneration. It is unnecessary to recite the many passages which represent the word and ordinances as means of quickening, support- ing, comforting, sanctifying, perfecting and strengthening of God's people. I would only observe, that the efficacy 18* 210 AN ESSAY ON of the word for these purposes, depends upon the presence and immediate agency of the Holy Spirit in the heart ; •which as really takes place in these instances, as in the regeneration of a sinner, and the latter as easily admits the use of means as the former. IV. The efficacy of the means of grace lies not in any intrinsic virtue in themselves, nor depends upon the power or will of those who attend upon them ; for the effect to be produced is supernatural, to which sinners are by nature entirely averse, and destitute of a true discernment of the excellency of the truths and weight of the arguments pro- posed in the word; but they are rendered effectual to the attainment of the end by the blessing of the Holy Spirit upon them, and his energy in them; they are means in the Spirit's hand, rather than the creature's. And sinners are to attend upon them in that view, that they may be in the way in which the Spirit meets with such and works upon them, like the poor impotent people who lay at the pool, waiting for the descent of the angel to trouble the waters. John iii. 4. With respect to creature agents, the application or use of means depends upon them ; but the causality itself, or energy of means in order to the end, is not in their power, nor depends upon their will. Hence, they often fail of success in the use of the best adapted means ; but when this divine agent condescends to use means, he causes their efficacy, and makes them effec- tual when, and with respect to whom, he pleases. I say, condescends to use means ; for the very circumstance I have mentioned shows he needs them not; he could do THE MEANS OF GRACE. 211 immediately whatsoever he pleases ; when, therefore, he is pleased to make use of means, it is in order to the more easy discovery of himself to his creatures. Hence it fol- lows, that the great God is not the less an efficient for his using means, nor the less displays his power in accom- plishing the end by them. V. Yet, notwithstanding, there is an aptness and tendency in the means in order to the end in view, other- wise they would not be properly means. Those things which have no aptness or tendency to the attainment of the end can have no sort of influence upon it ; the existence of the end has no kind of connection with them, and, con- sequently, they are no means at all of its existence. Now, the aptness or tendency of the word of God to reduce sin- ners to the obedience of Christ lies in, 1st. The clearness of representation, whereby divine truths are set before the mind. Divine truths are clothed in the most plain and intelligible language their sublime nature will allow of; they are descriptively expressed, so as not only to declare their nature, but also to describe their true influence, and the impressions they should make upon the heart. They are also illustrated by the most familiar similitudes. 2d. In the interesting manner in which these sacred truths are urged, or the weight of the arguments with which they are pressed home. 3d. In the awful authority and great majesty with which they are delivered, whence they bind and affect the conscience; they are set before us with a "thus saith the Lord or Jehovah," our rightful Sovereign, ■with whom is terrible majesty, "and your God," who has 212 AN ESSAY ON a covenant claim upon his professing people. Hence, then, when the Holy Spirit takes the word in his hand, and makes application of it to the heart, it is most apt and fit as a mean to instruct the mind and inform the conscience, and thus to convince and awaken the sinner; to lay re- straints upon men, and repress, or in some measure restrain, even the natural enmity of the awakened sinner: and when the Holy Spirit effectually opens the sinner's eyes, and makes him understand divine truths as they are repre- sented in the word, they have a most apt tendency, by way of argument, to persuade and determine the will, and to promote the life and exercise of all the graces of the Holy Spirit in true Christians.* I have said that when the word is so effectually applied to the conscience as to convince the sinner, it is a means of repressing or restraining his natural enmity. As this will probably in a particular manner be called in question, I beg leave to offer a few thoughts further upon it. I do not at all suppose the sinner's enmity is in this case sub- dued ; for then he would be regenerated, which is contrary to the supposition. The wickedness of men may be, yea, in many instances is, restrained, when its governing power is not all broken. Hence, those who were clean escaped from them who live in error, and escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, may be allured through the lusts of the flesh, * I would here refer the reader to "what I have said in the sixth Obser- vation on Regeneration, concerning the instrumentality of the word therein. THE MEANS OF GRACE. 213 and much wantonness, and be again entangled ; yea, it too often proves to be the case, that, "according to the true pro- verb, the dog is turned to his own vomit again, and the sow that is washed, to her wallowing in the mire." 2 Pet. ii. 18 — 22. The acting of the sinner's enmity is, indeed, more direct against God and spiritual objects, thus brought near and set in view before him by conviction, and this, no doubt, is a great aggravation of those exercises of en- mity ; yet it will by no means follow that enmity, as an evil principle in the heart, is more prevalent, or has, in this case, acquired a greater degree of power. The power of this, as well as every other evil habit, lies in the sway and dominion it has in the heart. Enmity reigns in the heart ever while it is destitute of true love to God ; but yet the more peaceably it possesses the heart, and the more fully it has its consent, the more powerful it is. While the sinner is in a state of security, though he does not feel so explicit opposition to God in his heart, as being more out of view ; yet it is the same principle of enmity that carries him on in casting God's law behind his back, in neglecting the divine service, and giving a loose rein to his corruptions, while he despises, and perhaps derides, strict religion. His enmity lords it over him without con- trol, and hardens his heart against reproof and conviction. It is unmolested in its sway, and carries the sinner headlong whichever way it directs ; and he justifies him- self in all this, and refuses to take blame to himself; but the awakened sinner, while conviction is borne home upon the conscience, confesses the just authority over him, that 214 AN ESSAY ON he has most unjustly trampled upon it, and violated his law. Though he has no holy acquiescence in, or choice of, the divine government, yet he has a rational conviction that it is rightful, and that he deserves punishment for con- tradicting it ; that he feels his heart averse, greatly alarms him, and convinces him of the existence of enmity in his heart. Instead of spurning at his convictions, trampling them under foot, and casting them off, which would be the case if enmity acquired strength in proportion to his con- victions, he cherishes them, and is afraid of falling back into security again. Though he feels risings of heart, yea, some sinners make some attempts to shake off their convictions, with whom they are too powerful, and are in- creased till they break their stout spirits, as they give up their struggles to stifle them, and become afraid lest they should leave them again to fall into a hardened state ; yet this is so far from proving the increase of enmity as to strength or prevalence, that, in reality, it proves the restraint of it by the authority of God's law in the con- science, and convincing influences of the Holy Spirit. Upon a discovery of the exceeding depravity and wicked- ness of his heart, the sinner, upon some principle, wishes his heart was changed. True, he does not choose holiness or turning to God in itself considered, for that he does not, is one main thing that fills his conscience with so much guilt ; yet he earnestly desires there was such a heart in him, as did see the beauty of holiness, and truly choose it. He desires this, indeed, upon no higher principle, than a regard to his own happiness. This, where there is no THE MEANS OF GRACE. 215 higher, is not a holy principle, nor is this sort of desire of grace such as denotes true grace in the heart ; yet it is not, in itself, a wicked principle. That this respect to his own happiness does not regard holiness as an ingredient in it, and is not subordinate to, and under the influence of, a higher and more noble principle, is his crime ; but that it is in him, and has influence upon him, is not. Surely, the sinner's enmity is not as prevalent and unrestrained, when he is thus anxiously solicitous to obtain heart-changing grace, even on this principle, as when he utterly dis- regarded the matter, and justified himself in refusing to return. When it is said, that the awakened sinner still continues to reject Christ, and hate God with all his heart, the meaning must either be, that, under all his convictions, the sinner exerts himself to the utmost with all his might in opposition to them ; that he the more pours contempt on the gospel, and stoutly resolves to reject Jesus Christ, that he casts about to find out how he may bear himself up in a determined opposition to the gospel overtures of salva- tion, and the more he is convinced, the more maliciously does he oppose, and impudently justify himself in refusing, Christ and his redemption, like the Scribes and Pharisees of old, which would argue the increase of enmity with a witness ; and then, the proposition is not true, yea, notoriously contrary to fact. Or else the meaning must only be, that notwithstanding all his convictions, and in- crease of light, his enmity is not at all subdued, but if present restraints wer^ removed, it would return to its old 216 AN ESSAY ON Stubborn stoutness in the way of sin ; and all the faculties and powers of the soul are still under the reigning power of that hateful principle ; and then I have no controversy with any man about it. But this is no way inconsistent with what I have said, unless we say, that to lay restraint upon the lusts and corruptions of men, is inconsistent with their dominion in the heart ; or else, that they have as great a degree of power under restraints, as when most un- restrained ; neither of which will any man in the due use of his reason assert, for that would destroy all ideas of different degrees of wickedness. The sinner's convictions awaken his attention to those glorious objects, God, and his Son Jesus Christ, and the way of salvation through him ; and thereby the actings of his natural enmity are more direct and explicit, which doubtless more aggravates them as particular acts, and exposes the malignity of that hateful principle. Yet that very discovery, and the sin- ner's condemning himself for it, and cries to God for deliverance from it, show that it has not as quiet posses- sion of the heart, and as prevalent energy in it as former- ly. Now it is from the principles, good or bad, which have the governing prevalence in the heart, that persons have their character, especially in the eye of the heart- searching God ; if, then, under solemn convictions by the authority of God's law, and the convincing influences of the Holy Spirit, the sinner's natural enmity be restrained, it will follow, that the awakened sinner's character is not, on the whole, rendered more vile and odious in the sight of God, than it was in the days of his security and con- THE MEANS OF GRACE. 217 tented course of sin against him. * Can it be imagined, that the sinner's enmity has as strong an energy in him, "when brought to break off from his course of external sins, as when he pursued them with greediness ? When he earnestly attends to the duties of religion, as when he neglected them with scorn and contempt, or trifled with them in a listless formality ? And when he eagerly seeks the company of God's people, asking their advice, as when he hated to be near them, could not bear their conversa- tion, but took delight in the company of the profane and ungodly ? But to return. That the means of grace have a tendency to the convic- tion and conversion of sinners, as well as the edification of God's people, appears by the expostulations God uses with them in his word, as utterly inexcusable and perverse in continuing impenitents after all the pains he has taken upon them, and means used with them. In the fifth chapter of Isaiah from the beginning, the Lord represents the abundant provision he had made for their fruitfulness, in point of means and advantages which he had afforded * It will by no means follow, that awakened sinners are, in a degree, accepted of God, on account of their being less sinful than they were in the days of their security ; for the divine law still condemns them as falling short, infinitely short of iis demands; and their less sinfulness makes no atonement for the smallest past ti-ansgression. It only follows that, in theii- present case, they merit a less degree of disapprobation and punishment; i. e., they are less offensive; and this we must admitj or else deny different degrees of wickedness; or assert that the low- est degree of wickedness is as offensive, and disapproved in as high a degi-ee, as the greatest. 19 218 AN ESSAY ON them. " What could have been done to my vineyard that I have not done in it ? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes ?" Isa. V. 4. "But this thing commanded I them, saying, Obey my voice and I will be your God, and ye shall be my people : and walk ye in all the ways that I have commanded you, that it may be well unto you ; but they hearkened not, nor inclined their ear, but walked in the counsels and imaginations of their evil heart, and went backward and not forward. Since the day that your fathers came forth of the land of Egypt unto this day, I have even sent you all my servants the prophets, daily rising up early and sending them. Yet they hearkened not unto me, nor in- clined their ear, but hardened their neck ; they did worse than their fathers. Therefore, thou shalt speak all these words unto them, but they will not hearken unto thee; thou shalt also call unto them, but they will not answer thee; but thou shalt say unto them, This is a nation that obeyeth not the voice of the Lord their God, nor receiveth correction. Truth is perished and cut oif from their mouth. Cut off thine hair, Jerusalem, and cast it away, and take up a lamentation on high places, for the Lord hath rejected and forsaken the generation of his wrath." Jer. vii. 23 — 29. Here we see their disobedience to, and abuse of, the means he had used with them, was the reason why they were so peculiarly the people of God's wrath, and of the sad issue of their case. If it be said, the instruction they got from the word is sufficient to render impenitent sinners inexcusable, I answer, either this light and instruc- THE MEANS OF GRACE. 219 tion has a tendency to their conversion, (and if this be admitted, the matter is fairly given up,) or it has no such tendency at all ; and then how does it at all render them inexcusable in continuing impenitent and unconverted ? The conversion of sinners to God is the great scope of the means of grace ; this the word of God calls for at their hands, commands and presses it with the greatest importu- nity. It is needless to recite authorities for this to such as are acquainted with their Bible, since we might quote a greater part of that sacred book to this purpose. There- fore it is, that the gospel ministry is called the ministry of reconciliation, and it is the business of gospel ministers to pray sinners in Christ's stead to be reconciled to God. Yet VI. There is no certain or infallible connection between the most diligent and earnest attendance on the means of grace that unregenerate sinners are capable of, and their obtaining the saving grace of God. This issue of the matter is entirely from the sovereign mercy of God. If we suppose a certain necessary connection in this case, it must arise either from the nature of the thing, viz : some constitution or law of nature, or from some promise and positive appointment of God to that purpose; but in the case before us, there is no such connection in either way. Not the former; for the means of grace are positive insti- tutions, and don't fall under the laws of nature ; nor do they operate by way of influence upon God to move him to show mercy, but are means whereby the blessed God deals with sinners, and works effectually on whom he 220 AN ESSAY ON pleases; their efficacy depends upon his blessing and energy. In this view he has appointed means, and requires fallen man to attend upon them. Guilty sinners lie at mercy upon which they have no claim, but it lies in the breast of God as a Sovereign, of his own grace, to show mercy or not as he pleases; and, therefore, according to his sovereign pleasure, he renders the means of grace effectual or not; and as to the latter part of connection, viz: by promise or positive appointment, there is not the smallest evidence of it in the word of God ; if there be, let any one show it who thinks he can. I must confess I have not met with one such promise in all the book of God. As to such passages as Luke xi. 9 and Matt. vii. 7, " Ask and it shall be given you ; seek and ye shall find ; knock and it shall be opened unto you," there the conduct of God as Father towards his children is plainly spoken of; and, therefore, asking, seeking, and knocking in faith, asking, &c., in a gracious manner is intended ; and they are the children of God who are spoken of. So the moral efficacy of the means of grace terminated on God to move him to give grace, (the very mention of which shows the absurdity of the supposition,) or the sinner's use of them were at all the ground or reason of his showing mercy ; then, indeed, the very appointment of means would imply a promise of success, or something equal to it, in the required use of them ; but this is so far from being the case, that, on the contrary, the tendency of the means to the end lies in their moral influence upon the consciences and hearts of sinners. Yet whatever aptness to such an influ- THE MEANS OF GRACE. 221 ence there is in the means of grace, such is the blindness, deadness, enmity and prejudice of poor sinners, that until the Holy Spirit accompany them with his presence and energy, no such influence Avill effectually take place in their hearts. Now, he works in or by these means as a Sovereign ; hence, he strives with many only in such a way as that he suffers them still to resist, until in just re- sentment he forsakes them. But with respect to the ves- sels of mercy, he prosecutes his gracious design, until by the "rod of his strength" (the word of his grace), he irresis- tibly conquers, "and rules in the midst of his enemies." Psa. ex. 2. Therefore sinners are to use the means of grace as creatures lying at mercy, seeking pure grace, which depends on the mighty energy of the Holy Spirit ; but they can found no claim to grace on their most diligent use of said means. It is enough to engage sinners to the use of means, that God has appointed them as such, has re- quired their attendance upon them ; there is an aptness in the means themselves and a proper tendency, and it is by these means the Holy Spirit works ; in this way he meets with perishing creatures in mercy, and they cannot expect the grace of God in the neglect of his institutions. While there is a " may he the Lord will be gracious," (Amos v. 15,) or, " wlio knoiveth if the Lord will return, and repent, and leave a blessing behind him ?" (Joel ii. 14,) sinners will be utterly inexcusable in neglecting them, and justly charged with choosing their own destruction. VII. From what has been said it will follow, as a con- 19* 222 AN ESSAY ON elusion on the whole, that all sinners, when the gospel comes, are under the most indispensable obligations to attend the means of grace. The design of their institu- tion, as mediums of the Spirit's dealing with their souls about their eternal interests, lays them under bonds of gratitude. For why, shall the offended majesty of heaven thus seek after rebellious sinners ? Would it not then be the basest ingratitude to treat him with neglect ? The gracious authority of Grod binds their consciences ; he re- quires their attendance upon his ordinances ; their very institution implies such a requisition, and it will be a diso- bedience, highly criminal, to neglect them. We also hence see what grounds of encouragement sin- ners have, for their attendance on the means of grace ; they have not the assurance of a promise that they shall be successful ; the great God has come under no such en- gagement ; they have no ground of present peace and security from their most diligent and earnest use of them. Such apprehensions would lead to, and support, a self- righteous spirit, and be an abuse of the means of grace. They have great reason of deepest anxiety lest they fail of the grace of God, and provoke the Holy Spirit to for- sake them. Yet they have sufficient motives from the aforesaid design of their institution ; their moral aptness and tendency, whereby they are adapted to our rational natures and the Spirit's operations, and suited to affect the hearts of men in a moral way. It is the stated way of the Spirit's dealing with the souls of men ; by his word and ordinances he strives with sinners, and by the same means THE MEANS OF GRACE. 223 he accomplishes his special work of grace; and in this way there is the only probability of meeting with mercy. In the continued neglect of God's ordinances there is cer- tain destruction, but in waiting on God in this way there is a peradventure the Lord may have mercy. The Holy Spirit has rendered the means of grace effectual to multi- tudes, and how knows each sinner but, of his rich grace, he may effectually reach him ? Hence, also, we may see that ministers of the gospel not only may, with safety and propriety, but are bound, in duty, to urge unregenerate sinners, as well as others, to a diligent use and improvement of the means of grace, and in that way to seek unto God for regenerating grace. If the preceding view of the matter be kept up, such exhortations can have no tendency to settle people in a legal dependence on the means, nor promote security nor carnal confidence. Yea, it is highly incumbent on the ministers of Christ to give particular directions to poor sinners in order to their improvement of the means, in such a manner as has the most likely tendency, and wherewith it is most probable the Holy Spirit may concur for their conversion to God. Certainly, a mere external attendance upon the adminis- tration of ordinances, while the heart is secure and care- less, is not likely to answer any good end. Undoubtedly, such have need to be directed so to attend to the word of God as to compare themselves therewith, to examine them- selves, and enter into a serious consideration of their o^vTl state and character, and lay to heart the danger they are in. Awakened sinners are inclined to seek shelter in the 224 ANESSAYON duties of religion, and to expect healing and relief to their consciences from their earnest use of means. These need to be warned of that dangerous rock, and be directed to such a view of God's law as may more deeply convince them of their utter depravity, and slay them dead to the law. Gal. ii. 19. Their attention to the overtures of the gospel should be urged. Our safe path lies between two dangerous extremes, viz : of those who only try to convince men of their unregenerate state, call upon them to embrace Jesus Christ, and then leave them under all their perplex- ing exercises and distresses, without any counsel or direc- tion ; and thus their various temptations, discouragements, and despondencies are overlooked, and no assistance is administered when they most need it. It is a matter of great consequence into what hands poor, convinced sinners fall; an unskilful treatment of them is vastly injurious. The other extreme is of those who direct sinners to duties and attendance on the means of grace in such a legal man- ner as to encourage their dependence upon them; such lead poor creatures to think they can do something to recommend themselves to God ; their utter insufficiency in themselves is never fairly opened up. On the contrary, they are told if they will do their part, God will do his ; and thus they are made to believe there is a certain connection between their own best endeavours and the saving grace of God; that if they do what they can, God will do the rest. Thus the nature and design of the means is misrep- resented. They are considered as means which sinners use with God in order to prevail with him, rather than THE MEANS OF GRACE. 225 means wliereby he deals with them, in order to call them back again to himself, and renders them irresistibly effica- cious for that purpose when he pleases. The first of these extremes tends to make sinners neglect all attempts to perform the duties of religion, or if thej give their presence at ordinances, yet make no essay to strive with their own hearts, as being altogether in vain, without any tendency to promote their good, and not required of them in their present circumstances. While this doctrine is believed, Satan is not much afraid of damage to his interest from all their convictions of being in an unregenerate state; for the consequence is, they quench the Spirit. If con- victions startle them, they, upon this principle, make no attempt to cherish their convictions, easily fall asleep again, and lie still in careless indolence. By the latter extreme, the striving of sinners is turned into a wrong channel, and they are directed to the use of means upon principles entirely wrong. The directions they get, send them to the law for life, and settle them upon a righteous- ness of their own. Both the extremes are injurious to the interests of religion, and destructive to the souls of men. Both are to be avoided ; the ministers of the gos- pel are to endeavour the conviction and awakening of sinners, and when there are any awakenings they are to attend and cherish them, and by prudent, seasonable and evangelical counsel to direct their way, and point out the method of salvation to them. They have sufficient en- couragement to such a conduct upon this principle, that however dead, miserable and helpless sinners arc, yet it 226 ON THE MEANS OF GRACE. is by such views and impressions as evangelical counsels and directions tend to, that the Holy Spirit carries on his work in the souls of men ; and therefore, when he concurs, they shall be rendered effectual. May the God of all grace teach his servants how to negotiate the treaty of peace and reconciliation, and make them abundantly wise to win souls to Jesus Christ ! Amen. WILLIAM TENNENT, Jr. The Rev. "William Tennent, Jr., was the second son of William Tennent, Sen., and was born on the 5th day of Jan., 1705, in the County of Armagh, in Ireland, and was just turned of thirteen years when he came to this country. Being a youth of zeal and industry, he made great proficiency in the languages, particularly in the Latin. Being early impressed with a deep sense of divine things, he soon determined to follow the example of his father and elder brother, by devoting himself to the service of God in the ministry of the gospel. Having completed his classical course, he commenced the study of theology with his brother Gilbert, in New Brunswick, and after going through a regular course, was preparing for hia examination by the Presbytery as a candidate for the gospel minis- try. By intense application, his health was affected and he appeared to be going into a decline. It was at this point in his history, that he fell into that remarkable death-like trance, which is fully recorded in his life in the " Log College." On recovery from this trance, he was found to be totally ignorant of every transaction of his life pre- vious to his sickness. He could not read a single word, neither did he seem to have any idea of what it meant. As soon as he became capable of attention, he was taught to read and write, as children are usually taught ; and afterwards began to learn the Latin lan- guage under the tuition of his brother. One day, as he was reciting a lesson, he suddenly started, clapped his hand to his head, as if something had hurt him, and made a pause. His brother asked him what was the matter ; he said that he felta audden shock in his head, (227) 228 WILLIAM TEN NEXT, JR. and it now seemed to him as if he had read that book before. By degrees his recollection was restored, and he could speak the Latin as fluently as before his sickness. His memory so completely revived, that he gained a perfect knowledge of the past transactions of his life, as if no difficulty had previously occurred. As soon as circumstances would permit, Mr. Tennent was licensed and began to preach the everlasting gospel with great zeal and success. la Oct., 1733, Mr. Tennent was regularly ordained the pastor of the Freehold Church, as successor to his brother John, where he con- tinued through the whole of a pretty long life, one of the best proofs of ministerial fidelity. Mr. Tennent was rather more than six feet high, of a spare, thin visage, and of an erect carriage. He had bright, piercing eyes, a long sharp nose, and a long face. His general countenance was grave and solemn, but at all times cheerful and pleasant with hia friends. It may be said of him, with peculiar propriety, that he appeared, in an extraordinary manner, to live above the world and all its allurements. He seemed habitually to have such clear views of spiritual and heavenly things, as afforded him much of the fore- taste and enjoyment of them. His faith was, really and experimen- tally, " the substance of things hoped for, and the evidence of things unseen." Literally his daily walk was with God, and he lived " as seeing him who is invisible." The divine presence with him was frequently manifested in his public ministrations and in his private conduct. About the latter end of Feb., 1777, Mr. Tennent was suddenly seized with a fever, attended by violent symptoms. During his whole sickness he continued perfectly resigned to the divine will, until death was swallowed up in victory, on the 8th of March, 1777. He was buried in his own church at Freehold. GOD'S SOVEREIGNTY, NO OBJECTION TO THE SINNER'S STRIVING. A SERMON BY THE REV. WILLIAM TENNENT, JR. , PREACHED TO THE MEMBERS OF THE ENGLISH PRESBYTERIAN CHURCH, NEW YORK, JAN. 20, 1765. «' Strive to enter in at the strait gate." — Luke xiii. 24, Such doctrines as Christ taught, his disciples need not fear to teach ; such admonitions as the infallible Saviour of the world hath given, we are warranted to give, and need not fear their consequence. When, therefore, we behold sinners, in gay and numerous multitudes, gliding carelessly down the broad way that leadeth to destruction, while a solitary few struggle in the narrow path of virtue, what though some arise and cavil ? What thouffh some en- deavour to bewilder the pious mind with difficulties ? We may safely warn them, as did our Divine Master ; we need not fear his displeasure, as some pretend, if we persuade them to stop their career, to strive and struggle, that they may enter the strait gate. But that you may ascertain the meaning of our great Lord in the text, I beg leave to direct your attention to two things. 20 (229) 230 god's sovereignty. 1. By the strait gate is undoubtedly intended, the terms of Christianity, or the conditions upon which our salvation is suspended. To be assured of this, we need only reflect upon the figure made use of in the text ; this is more largely and particularly inserted in Matt. vii. 13. Both of the evangelists, without doubt, refer to the same expression of our Saviour ; both give the same idea, but one more fully than the other, as in many other instances besides the present ; by consulting both, we shall therefore get the true and full idea which Christ designed to convey. Matthew only says, " enter the strait gate." Luke says, "strive to enter." Matthew gives the meaning, but Luke more fully ; that Luke gives the very words of our Lord, in this part of the sentence, we may reasonably suppose. Tor first, if he does not, he certainly conveys an idea more than was ever intended by Christ. A struggle towards entering is certainly more than simply entering. It appears, in the second place, perfectly agreeable to the latter part of the figure, where the narrowness of the gate implies the necessity of striving to enter it. Matthew mentions one reason for the direction, viz : " for strait is the gate, and narrow is the way that leadeth to life ;" with this addition by way of alarm, " and few there be who find it." Luke does not mention this, but another as alarming ; " that many shall seek to enter and shall not be able." By taking both together, you find our Lord's direction at large, which is this: " Strive — struggle — be in great earnest to enter the strait gate; for wide is the god's sovereignty. 231 gate, and broad is the way that leadeth to destruction, and many go in thereat ; but strait is the gate, and narrow is the way that leadeth to life, and feAV there are who find it; and let this your strife be without delay; for many, when it is too late, shall seek to enter in and shall not be able. Whence, it is easy to perceive, that man, since the fall, is represented as by nature travelling in pursuit of happiness, but in a mistaken path ; travelling in a way which, though broad, descending and easy, yet leads unerring to the abode of death. Our Divine Master represents himself as one, who, filled mth compassion, at the sight of this numerous throng, gaily moving on to ruin, hath in his gos- pel opened a narrow gate for their reception, which, with most disinterested pity, he persuades them to strive to enter. The way you are in, says he, is confessedly broad, and you are kept in countenance by the multitude ; but, I warn you, eternal death hath his dwelling there. This way is narrow and difiicult ; but life and happiness dwell here. Strive and struggle then to enter. By the strait gate, is therefore intended the terms of Christianity, or the conditions of the gospel. And what are these, but repentance and faith ? By the narrow way, the continuance in these terms, or the progress of the Christian. Those are termed strait and narrow, because of the natural corruption and evil propensities of the soul, which make the duties of Christianity difficult and morti- fying. To enter the strait gate, then, means neither more nor less, than to begin to be a Christian : to submit to the 232 god's sovereignty. terms of the gospel, or to enter a state of grace. Remark this, my brethren, for it will be the foundation of our discourse. 2. But to whom is this direction given ? A second par- ticular, which you will please to attend to. Is it to the saints ? To those who are already in a state of favour with God, and are already treading the rugged paths of virtue ? No, it would be an absurdity, that those who have already entered, should be persuaded to enter. They are not desired to continue, but to begin ; it is to sinners that the words are addressed ; it is to those who are in the broad way of sin, which corrupt nature makes easy, and throngs with a multitude. And what direction doth he give them ? What advice flows from his divine, infallible lips ? What direction, of consequence, is fit and proper to be given to all such poor wanderers by nature? What direction are his ministers herefrom warranted to give to the numbers whom they behold treading the same downward road? Why, " Strive to enter the strait gate." Let me remark, my brethren, there is more emphasis in the original word, translated "strive," than can be crowded into one English term: agonizesthe, let your strife be most intense and earnest ; not only strive but struggle, as one who would force through a narrow pass. It signifies a struggling with a mere agony ; I would render it agonize^ and bow every power of the soul in the earnest attempt as one who would save an immortal soul What difference — what immense difference is there god's sovereignty. 233 between this advice, and the opinion of certain modern reformers of doctrine, who insist that sinners ought not to be put upon striving for the salvation of their souls ; that they ought not to be directed to seek for faith, or an entrance into this strait gate, into these mortifying con- ditions of the gospel ; and who brand all attempts to enter upon the narrow way of Jesus, with the foulest names ! Our Lord commands, and, therefore, there must be cer- tain strivings, not only lawful, but the absolute duty of the unconverted, that they may enter the strait gate. But because this notion is supposed by some to be incon- sistent with God's sovereign disposal of grace, let me take up a little of your time, I. In reconciling the notion of the sinner's striving, with that of the unmoved bestowment of grace. And in the II place, Let me answer the objections oflFered to the doctrine. I. In order to the first, let me lay down a few plain propositions or considerations, which being attended to, the difficulties vanish, and the truths appear reconciled of themselves. 1. God, in the bestowment of his grace or sanctifying the soul, treats man not as he would a stone, in the new modelling its form, but as a reasonable being ; by his divine power making use of motives and means in changing his disposition. Such rational means and motives as are in themselves fitted to influence the mind, infinite power makes use of as the instruments in converting the mind. To what other 20* 234 god's sovereignty. end are all the rational and persuasive calls to sinners in the gospel, if they are not to be the means in the hand of God for their conversion ? To what end are such glorious prospects set before them to awaken their hopes ? Why such awful terror to alarm their fears — such powerful mo- tives to their gratitude — such afflictive providences — such instances of mercy and goodness which (the apostle expressly asserts) lead to repentance? Are these only sent to vex and disquiet them, without any tendency to bring them to God ? Why do we preach and you hear ? Why do we persuade and you listen? Is the whole in- tent, the only design of this, to condemn and make miser- able ? God forbid that we should harbour such a thought ! To suppose that God would lay and execute such a plan, the whole design of which is to condemn and render more wretched, is a thought highly injurious to the great foun- tain of happiness. Now, although we can conceive of God's implanting a principle of holiness into the soul by his immediate power, without the interposition of any instruments, yet we have no reason to think that this is his ordinary method. Though by a single fiat the whole creation might have come into its present existence and order, yet he chose to do it in days, and by distinct commands ; he saw fit that his Spirit, or his winds, should move on the face of the water, although he might have caused the whole human race to be in a moment, by a single command ; yet he sees proper to make use of instruments in its production. As in the world of nature, so in the world of grace, he uses his word and ordi- god's sovereignty. 235 nances; tliey are the instruments in the hands of infinite power to produce the change ; but they are only instru- ments which, without that power, would never effect it, more than the naked, inactive tools would frame a house, without the workman's strength and wisdom. Hence, God is said to "beget us by his word." But here it is replied. What is this to our striving ? Is there no distinction between the means which God uses with us, and those which we use with ourselves ? 2. We answer by our second proposition, which is, that as our souls are rational, and to be changed by the inter- position of certain motives and arguments in the hand, and set home by the power, of God ; so it is necessary, that we, somehow or other, attend to these motives and arguments. If this is not the case, the pagans in Africa are in as fair a way to be converted by the gospel, as we who have it in our hands. If there is not a necessity that we diligently attend to it, there can be no benefit in having it. If we never hear, if we never attend to these motives and argu- ments, how can they be the instruments of our conversion ? If we never hear, if we never read, if we never meditate on the word of God at all, how can that word be the means of begetting us again ? In this sense, undoubtedly, faith is said to come by hearing, and hearing by the word of God. Now says the apostle, " How shall they hear unless there is a preacher, and how shall he preach, unless he be sent ?" Upon the apostle's plan, there must be a preacher — he must preach — we must hear, attend and consider, or else we cannot have faith. Here you see, we must be 236 god's sovereignty. active in the matter. Now, as this is the ordinary way in which it hath pleased God to communicate faith, is not he very absurd, who dreams of getting faith, without such attendance and reflection, and all those other things which are consequent upon, and necessarily connected with it ? And is not this reason enough for us to persuade mankind to go and hear the word preached, to attend with all their might, to strive by reflection to see and feel its force, and so on as to other duties ? This kind of striving, you see, is absolutely necessary to faith and holiness, in the ordinary course of God's dealing with sinners. And we can see no reason, why this notion should be objected to, because there seems to be something done in the matter, which God hath not immediately done : for if it may be his sovereign pleasure, to make use of the instrumentality of others towards my conversion, I see not why he may not also make, use of the instrumentality of my own thoughts and reflections, to bring about that desirable end. And if we may call the dealings of God with us, by the instrumentality of others, the means of grace, I can see no reason, why we may not also term his dealing with us, by our own instrumentality, the means of grace likewise. Now, my brethren, though some loudly exclaim against our calling these means, the way in which God usually con- fers his grace, because Christ hath, by way of eminence, stiled himself the way, that is, the foundation or procuring cause of salvation ; yet there is an evident distinction between the way, or manner in which, and the procuring cause of which ; and inasmuch as we always use it in the god's SOVEREIGNTY. 237 former sense, when we speak on this subject, I can see no reason to change the term, a term so expressive, until our great reformer of Christianity shall furnish us with a better. To conclude this section, although the salvation of a sin- ner, from first to last, may, in a sound and theological sense, be termed a miracle, and is begun and accomplished "according to the working of God's mighty power, which he wrought in Christ when he raised him from the dead ;" (Eph. i. 19 ;) yet, as it has pleased God to subject his works in nature to the instrumentality of second causes, and the ways of his providence and grace, in their ordinary dis- pensation, to the rational use of means, we are not to ex- pect our salvation, or even the common blessings of this life, without using the means appointed to obtain them. There is a wide difference between what God can do, and sometimes does in an extraordinary way, and what we, as reasonable creatures, ought to do. And we leave it to our hearers to judge, whether, according to the instituted method of divine grace, revealed in the holy scriptures, and confii-med by the experience of the saints, it is not as reasonable to hope, that God will overset nature, and ex- tinguish the sun by a miracle, for our salvation, as to ex- pert it without striving; and in all seasons, whether ordinary or extraordinary, which have happened in the Church of God, the first evidence we have of a sinner's re- turn is, after diligent use of appointed means, and previous earnest striving. St. Paul's conversion was very sudden, and as miraculous as any wo read of; yet the fii'st 238 god's SOVERBiaNTT. notice we have of it, is, "behold he prayeth." Acts ix. 11. The conversion of the three thousand, on the day of Pen- tecost, was in the way of an anxious concern for salvation ; and we read, that from the days of John the Baptist, the kingdom of heaven suffered violence, and the violent took it by force. Matt. xi. 12. And we have no reason to sup- pose, that salvation can be obtained upon easier terms at this day. Objection. But if his striving is so necessary, may he not make a merit of it, and thus the bestowment of grace not appear wholly free ? See here the principal objection to this scheme, which gives occasion to our third propo- sition. 3. There is a wide difference between the way or man- ner in which God chooses to bestow his grace, and the procuring, meritorious cause for which. You may exem- plify this in the case even of the saints. How are saints appointed to get more grace ? Are they to be idle, and carelessly wait to see whether a sovereign God will bestow it? No; they are to cry for it, and act like babes; according to Paul, they are eagerly to " desire the sincere milk of the word that they may grow thereby." Now, their eager desires, their praying and crying, were it pro- longed to eternity, cannot be esteemed an equivalent for one smile of their God. Their desires and prayers are not the procuring cause, or the merit for which God bestows more grace : they do not move him to do it by way of desert ; and yet he hath appointed this as the way in which, for Curist's sake, they may expect it. These ordi- god's sovereignty. 239 nances are the means he makes use of in conveying it ; Christ, and Christ alone, is the meritorious and procuring cause. Thus you see, there is an undeniable distinction between the way in which God, as a Sovereign, chooses to confer, and the procuring cause for which. And if the saint who obtains fresh supplies of grace in this way, hath no cause, and will never find cause to boast of his having deserved, or moved God to it by his prayers, much less will the poor sinner, whose attendance upon the means of grace is so much more imperfect. "Boasting is therefore wholly excluded." If we consider matters strictly, we shall find that our diligence to eternity is not a sufiicient payment for a mor- sel of bread. The smallest mercy of God cannot be repaid by an eternity of our little services, much less can the un- speakable blessing of a new heart, a blessing that extends its happy influence through perpetual ages ! I say, much less can this be purchased by a poor worm's listening, or praying, or crying. What ! hath it ever entered the heart of a rational man to suppose that a few sighs, a few tears, a few moments' attendance to the proposals of the gospel, is the price to purchase a forfeited, happy eternity ? God, therefore, being under no obligation to our merit, even after we have done all, need not bestow his grace. And this scheme represents him as sovereign in his gifts as sover- eignty itself, or as the opposers of our doctrine can wish. You can conceive of nothing more sovereign and free, than that which is bestowed without any foundation of merit in the subject, but against merit. It is necessary that we 2-10 god's sovereignty. should attend in that way, but the necessity of our so attending doth not argue any desert in it, or that God is brought under any obligation; it only argues that God is sovereign in choosing the way of his bestowment, and even when we attend in that way, he is sovereign in bestowing, or not bestowing, as he pleases. We, therefore, cannot see any cause our opponents have to cry out against the doctrine, as tending to lead sinners to expect justifica- tion in part by their striving, and to leave only part of their justification to Christ. In this argument we have nothing to do with justification; and so much as to bring it in, by way of objection, is a gross impertinency, and only calculated to blind the unwary. Justification can only be founded on merit, and in this aifair we plead for no merit at all ; we insist there is none. It is true, the sinner who is thus active, is less guilty than he who lives in rebellious contempt. But a bare absence of guilt, my being not so wicked, for instance, as Beelzebub, is no reason God should bestow peculiar favours on me ; it is no positive merit, but only a reason why I should not be punished equally to another. But, say our opposers, " Suppose the man who hath thus attended and sought for mercy, to meet with his miserable friend in eternity, who had neglected thus to seek, and died in his sins, would he not have a right to accost him thus, ' thou miserable wretch ! why didst thou not strive as I did, and have obtained mercy ?' " hinting, that his seeking had in some degree deserved the favour. We answer, through rich grace, the saints have a prospect of god's sovereignty. 241 better judgments, than to be liable to the absurd mistake. The triumphant happy spirit would necessarily see, that although he had attended in the way which his Sovereign had made necessary to his salvation ; yet his so attending (although it rendered him, as far as it went, less guilty) had no procuring merit in it ; and far from ascribing the praise to himself, his Redeemer, who procured the blessing, would be all his song. Only reason with youi'selves, and you will find that the glorified saint, who sits upon a throne of more exalted emi- nence in the world above, will have just as much reason to exult over his inferior friend, as the saint will have over the sinner. For God is as sovereign, in the bestowment of superior degrees of grace, in the use of means, upon saints, as he is in giving grace to sinners at all. Our op- ponents cannot deny this, consistent with their own senti- ments. And do you think that the most exalted spirit above will have an opportunity to boast over the inferior ? You need not allege, that God hath bound himself by pro- mise to his people, and therefore there is a difference ; they may strive and obtain more grace. God never acts, God never promises under the gospel, but upon the footing of equity and merit. If he hath promised, it is not upon the footing of desert in them, but only in Christ, and that in their attendance upon the means of his institution. The saint cannot deserve the mercy by his doings, more than the sinner. The favour conferred on him is there- fore as free grace, as that on the sinner; and if the sovereignty and freedom of grace is an argument against 21 242 god's sovereignty. endeavouring to obtain it, it was as much against the saint's endeavours, as against those of the sinner. Thus "we see, a proper attention to the plain distinction between the way in which, and the meritorious cause for which, entirely removes all the difficulty about boasting. But you will say, " There is a wide difference ; the saint can do actions that are spiritually good ; the sinner can not, for he is represented as spiritually dead." We answer, tliis doth not at all alter the case, as to the the sovereignty of God's bestowment, unless it be supposed that the spirituality of these actions does really merit such a bestowment ; but this our opponents cannot allow, upon their own principles. And if their spiritual actions do not justify, or merit, they are as much the subjects of pm-e mercy, as the sinner. This brings us to our fourth pro- position. 4. Though the unconverted can do nothing that is spirit- ually good, yet they can do what is materially good ; nor is this distinction vain. The matter and the form of duty are most obviously distinct. Praying is the matter of a duty — with faith is the form of it. Hearing is the matter of a duty — with love is the form ; doing alms is the matter ; from a principle of divine charity is the form. Where these good dispositions are wanting, the form of the duty is bad, though the performer is, nevertheless, not so guilty as he who ' neglects matter and form both. Now the sinner can pray, he can hear, he can do alms, he can do things materially good, though not formally so. The performance of these du- ties, as a natural man can perform them, is the Avay in Avhich god's sovereignty. 243 God usually confers his grace, for Clirist's sake, although they do not merit it ; and such performance leaves him less guilty, than if he did not perform them at all. The one is only an improper compliance, the other an open, affronting denial. If this is not a truth, then you can make no difference, as to guilt, between the most profli- gate, and him who is only outwardly moral. It is as ab- surd, therefore, as it is shocking, that some oppose the use of any means by men in their natural estate, under the notion that they only render themselves more guilty than they would be without them. It is not only contrary to reason, and sides with the cursed suggestions of the wicked heart, but opens a door to all licentiousness. Objection. "But will God ever reward duties sinfully performed?" It is not a reward that we look for in the present case ; it is not a reward that we would have sinners expect. They are only to attend upon God in the way in which he ordinarily takes notice of sinners, hoping that sovereign pity will deign to light on them, and confessing that they may with justice be abandoned after all. 5. Our j&fth and last proposition is founded on the rest, viz : the man who carefully attends upon the means of grace, and seeks for the renewing influences of the Holy Spirit, hath all the encouragement which fallen, sinful creatures should dare to ask; but those who live in the avowed neglect of the gospel have no encouragement at all. As for the former, he is encouraged from the gospel scheme. He knows that Christ has died to make it possi- ble for such to come to God. He knows that he hath 244 god's sovereignty. purchased the Holy Spirit for that very purpose ; he knows that faith cometh by hearing, and that God ordinarily be- stows his grace by the instrumentality of these means. And is not this a sufficient encouragement to make them attend upon them? As to those who live in the avowed neglect of the gos- pel, they have no encouragement to hope for grace at all. When they look at the general course of his proceeding, they cannot hope from that. As to the motives and means in the gospel, they withdraw themselves from them. And to hope that God will convert them in an extraordinary and miraculous way, is as absurd as to hope that he will change the course of nature. What if he hath done it in a few instances ? So he hath caused the sun to stand still, but is it to be expected that he will always do so, and especially, that he will make thee a signal instance, when thou, presuming on that, dost make it a foundation to abuse him ? But of all, methinks there can be no idea more detestable to our rational nature, than that propagated by some, viz : that the most presumptuous, heaven-daring sinner, is in as fair a way to meet with God's favour, as he w^ho is seeking for grace as a natural man may seek. Nay, say some, he is in a fairer way, for publicans and harlots should enter the kingdom of heaven, sooner than the self-righteous Pharisees. Those publicans and harlots, who came to our Lord, and sought for his favour, it is true, were in a more likely way to obtain it, than those self-conceited men, the whited god's sovereignty. 245 sepulchres, Avho denied him, and despised the only Saviour of mankind. But to suppose that publicans and har- lots, in general, have a fairer prospect than the moral seeker, not only contradicts all our notions of God's working on the heart, by the means and motives of the gospel, which cannot be in the case of him who never attends to them ; but it casts a most horrible reflection upon the very nature of God, as if he were inclined most to mercy, where the most abominable guilt is, and therefore the more accursed our crimes, the nearer to heaven. Oh, infernal blasphemy ! Upon this plan — go on, ye profane ! Laugh at heaven, despise the terrors of God, blaspheme the awful name, excel hell itself, and cause the damned to shudder at superior crimes! The more execrable, the more to be exalted ! And ye infidels, ye atheists of every name, ye who most disbelieve and most contemn the gos- pel, ye have the fairest prospects of salvation by it ! It is in vain that you attempt to excuse the blasphemous insinuation, by saying that it gives more glory to the grace of God. Is it giving more glory to his grace to say, that it is readier to alight on a greater transgressor than on a small one ? that the more guilty, the more fit objects for his mercy ? Does this give a lovely idea of the best of beino-s ? We do not deny that he can, and does make some examples of his grace among the most profligate, to show the happy extent of his gospel : to show that Christ is able to save even them. But to argue from hence, that it is more agreeable to his nature, than to let his mercy fall upon smaller transgressors, is blasphemous and false ; and 21* 246 god's sovereignty. even to say that he makes as many instances of grace, among the former as among the latter, is also false. The least vicious have no claim to his favour by that, as it is no virtue or real merit in me, that I am not so bad as the devil. Yet to say that the vicious are not farther off from God, and of consequence that their salvation is not more improbable, implies blasphemy. And if the gospel, my beloved brethren, gives you any such notion of God ; if it renders the salvation of the greatest sinner only as probable as that of the least, oh, be terrified ! the gospel encoui-ages the presumptuous sinner, and you ought not to receive it. Reject, then, that impious book, that gives so false an idea of infinite perfection, and serves to poison the already poisoned souls of mankind. But rather blast the wretched pen, which would palm on inspiration, doctrines of which this is the plain consequence ; and thus, under the guise of friendship, betray the cause like Judas ! But to sum up the whole. If God ordinarily bestows his grace in the use and by the instrumentality of certain means, and thereby hath rendered our attendance upon those means necessary ; if our attendance upon those means infers no obligation upon God by way of merit, but leaves him still sovereign in his bestowment ; if he who strives hath sufficient encouragement, and he who does not hath none ; what shall we conclude ? What, but that it is rea- sonable and warrantable to urge home the advice of my text upon sinners ? Strive to enter the strait gate. II. A few objections remain to be answered. 1. " The essence of true religion," say some, " seems to ood's sovereignty. 247 consist in an entire willingness to return to God through Christ. Now, it appears absurd to suppose that a man can make himself willing ; for it is to be supposed that we are willing already when we strive." We answer, common experience may contradict this, for who knows not, that often our rational judgment and our practical judgment contradict each other ? " What I would, that do I not, and what I would not, that do I,' could an apostle say. In my depraved state, I often find myself unwilling to do what my reason dictates. And when I am convinced that the ways of holiness are best in them- selves, and lead to life; when my conscience approves them, and yet I find my heart reluctant, may I not sit down and calmly strive to reason myself into Avillingness ? Are not the people of God often obliged to do this when they find reluctance within? Why, then, may not the sinner use this means, and many others? And how know you that God will not render them effectual to that end ? So that you see we may be unwilling and yet strive. 2. Objection. " The apostle gave no such direction to the trembling jailer, who asked what he should do to be saved. We find his reply is only, ' Believe.' " The apostle answered according to the question, which proceeded from pagan ignorance of the terms of salvation. And such also should be our answer, when a blind heathen is solicitous what is required of him, as a suspending term of salvation. But if we are asked what is the most pro- bable way to have this faith implanted, the question is difierent, and we must answer as in our text. 248 god's sovereignty. 3. " But is not this setting up a new law of works ?" Yes, if we made our doings the procuring cause for which, or the means of our justification. But when we exclude them from having the least share in it, and only admit them as the most probable way to get faith, we are not afraid of this imputation. 4. But it is objected, in the fourth place, that " sinners are already so prone to depend upon these attempts, to recommend them to God, that it is dangerous to direct them." And if they are prone to turn good into evil, shall we not therefore insist upon their duty ? All that can follow from this argument is, that we should be extremely careful to show them, that no dependence is to be placed upon anything but Christ for justification. 5. " Who then maketh us to difier ? If the first step towards this is our own, may we not claim a share in the event ?" No more than the lifeless, impotent tool of the carver can claim a share in the excellency of a fine per- formance in carving. If the preacher can claim no share in the conversion of that soul, which, without the energy of the Divine Spirit, had remained in the chains of sin, sure the hearer must be silent. Suppose I laboured under a dangerous disease, and by the order of my physician, it became necessary that I should wait upon him in a certain place ; suppose me in efiect cured by his prescrip- tions, should not I be laughed at, if I assumed to myself any praise of the cure, because I had complied with that order ? Hearer, apply it. 6. As to those objections brought against us by a cer- god's sovereignty. 249 tain sophistical and splenetic pen, (with which popularity seems to be the greatest crime,) drawn from the popularity of this doctrine, they are insufficient and false. Insufficient, inasmuch as although we confess that many of the distinguishing doctrines of the gospel are disgusting to the carnal mind, yet we cannot thence infer, that every doctrine which is not so is not a Christian doctrine. For many of the doctrines of Christianity are so self evident and really pleasing to the rational mind, that they do not disgust even the wicked ; and the case hath been known when even a pagan emperor desired of an august assembly that the man Jesus should be enrolled among their gods, on account of some of his doctrines. But the objection to our plan is 2. False. It is far from pleasing the carnal taste. The carnal mind ever hates the divine sovereignty, and we represent the deity, first, sovereign in designing to bestow grace at all ; secondly, sovereign in his conditions ; third- ly, sovereign in his choice of the way or manner in which sinners must attend ; and at last he is sovereign in bestow- ing or not bestowing at all, even after we strive to obtain it. And this idea of the divine sovereignty is, at least, as morti- fying to the carnal mind, as that opinion of our opponents, who represent the most base of mankind as near to heaven as the moral seeker after divine grace. Let none of us, therefore, my brethren, give into that specious trap, and suppose, that, because the promulgator of such pernicious . doctrines meets with deserved contempt, they, therefore, must be genuine Chi'istianity. 250 god's sovereignty. Our discourse concludes with a few remarks upon the pernicious tendency of the doctrine we oppose, and with a short application to such as our text is addressed to in particular. 1. The doctrine we oppose, in the first place, tends to give an unlovely idea of the nature of God, as being equally inclined to have mercy upon the most abhorred, as upon the least so. And here, be not afraid that it can be replied, that we represent the sovereign majesty as actuated by a view of real merit in the least vicious, which is not in him which is more so. We have already observed, and it is evident to common sense, that the not being so wicked is no positive claim to peculiar favours. An absence of guilt can only procure an absence of punishment, but not positive blessings. 2. The contrary doctrine represents all the means which are used with sinners, under the gospel, as useless ; and thus all those calls, those motives, those tender argu- ments addressed to sinners — arguments in which all the bowels of heaven seem to sound — are to be esteemed as useless lumber. For unless they are to be attended to, of what use are they ? If they are necessary and useful, must it not be the duty of sinners to attend to them ? And if so, what is the guilt of those who would prevail with sinners to contemn their duty, and to omit, alas ! what they are too much inclined to omit already. 3. But, what is most shocking, they who would dis- courage the strivings of the unconverted, only join with the reluctant wicked heart, and join with the enemy of god's sovereignty. 251 God and man, to encourage a continuance in sin. It is well known that the carnal heart is only to be worked upon by motives of profit and fear, that are present. If, there- fore, their present prospects, as to the favour of God, are wholly the same, whether they serve their abandoned lusts to the utmost or not ; whether they seek for divine mercy in the abstinence from gross sins, or wholly give them- selves up to wickedness ; then what single motive have we to restrain them ? It is vain to tell them that they will be more miserable hereafter — hereafter never affects them as the present. They are void of that faith, which is the evidence of things not seen ; and unless they have the prospect of some present advantage, they will not abstain. "We can but be damned," say they ; " then let us fill up our measure, since it is as probable that in this way we shall meet with favour as in any other." This is the con- clusion the wicked are apt to draw, in spite of all our en- deavours to the contrary ; this is the excuse they plead, and methinks there is little need to confirm it. We dare appeal to every wicked heart here present, and it must confess, that it frequently brings our opponents' doctrine as a plea for its licentiousness ; and we now call to wit- ness the effects, the sad and horrible effects, which have followed wherever the fatal doctrine hath been preached. Only let it be proclaimed from this desk, that the most vicious are in as likely a way to obtain divine grace, as he who is seeking it in a moral life, and you will directly hear it in the mouth of every impious debauchee, as a justifying argument. The secure sinner makes it a reason for his 252 god's sovereignty. carelessness, and contempt of every ordinance. The duties of the family and the closet are neglected ; and those who have been baptized, lead the life of pagans. Well did you collect your household churches, ye faithful servants of the Most High ! Well did you warn your sons and daughters to turn a deaf ear to the preacher, and to avoid the fatal rock. * my beloved brethren ! it is painful to see the con- sequences which have followed, and which must follow, in places where the infernal scheme hath been broached. Let me conclude by earnestly entreating the secure and careless, that they will not suffer themselves to be deceived, either by the suggestions of a wicked heart, by the enemy of God and man, or even by this — what shall I name it ? — infernal machination. Ye who are in the broad road to destruction, who are unwilling to struggle in the narrow paths of virtue and life, oh, reflect, where do those gay and sprightly ways conduct you ? Doth not eternal death hold his domain before you ? Why, for a few moments' guilty pleasure, would you abandon yourself to eternal pains ? The gay mob, it is true, is with you ; but why should that encourage you ? Oh, learn to look upon them only as oxen, who, though trimmed with garlands, and playing down an easy passage, are devoted to slaughter. The Saviour of mankind hath opened a safe retreat from death. The Saviour of mankind, out of disinterested com- * We have understood, that some worthy persons have found themselves obliged, upon hearing such doctrines, to call their families together and ■warn them against it. god's sovereignty. 253 passion, invites you to "strive to enter the strait gate." Your souls, your eternity join in the important demand ; and all that should influence a rational being urges home the proposal. In this, it is true, you will be opposed by the world, with all its scorn and malice, the flesh with all its corrupt inclinations, and by the devil with every art his long practised cunning can invent ; and, therefore, stri- ving, struggling, nay, agonizing will be necessary. That careless, indolent life will never do. But remember, a whole immortality — the love of Jehovah himself is the prize. And let it not discourage you, that God, and God alone, must be the great efficient. Were it to be performed by a man, or even by an angel, you would have some room for discouragement; but infinite benevolence, the eternal fountain of goodness and grace, is He to whom your suit is directed. Let me, therefore, conclude with the apostle's exhorta- tion to this purpose, " Work out your salvation with fear and trembling." For why ? " Knowing that it is God who worketh in us to will and to do," and that it is of his own "good pleasure." Amen. 22 JOHN TENNENT. The Rev. John Tennent, the third son of the Rev. Winiam Ten- nent, Sen., was born in the County of Armagh, in Ireland, the 12th of Nov., 1707. The whole of his education he obtained under the paternal roof and in the Log College. We have a most interesting narrative of his conversion, from the pen of his brother Gilbert, showing the fearful nature of his convic- tions of sin, danger, and misery ; from which, after an agony almost uninterrupted for four days and nights, he was signally relieved and filled with joy and praise. When he had finished his preparatory studies in the Log College, he presented himself to the Presbytery of Philadelphia ; and after passing with credit the usual trials, he was licensed to preach the gospel. Soon after his licensure, he visited the congregation of Freehold, in the County of Monmouth, New Jersey, which was now without a pastor. Being a young man of uncommon modesty and humility, he was very reluctant to go, and even after he had con- sented to visit them, he regretted the engagement very much ; for it seemed to him that they were a people whom God had given up for the abuse of the gospel. But though he went under this cloud of discouragement, his first labours among this people were remark- ably blessed. On his first visit, he preached four or five Sabbaths, and found among the people a serious disposition to attend to the concerns of their souls, and to search the scriptures, to see whether the things they heard from the pulpit were so. And he was assisted to preach with so much freedom, that he told his (254) JOHN TENNENT. 255 brother WlHIara, that he was fully persuaded that Christ Jesua had a large harvest to bring home there ; and though they were a poor broken people, yet, if they called him, he would go to them though he should be under the necessity of begging his bread. On the 15th of April, 1730, they assembled and gave him a unanimous call, •which he accepted, and was ordained Nov. 19th, of the same year. His labours in this congregation, according to his brother Gilbert, were attended with three notable qualities: prudence, diligence, and success. Though the time was short which he was permitted to re- main among them, yet his labours were abundant. His race was swift and vehement, and his heart was so fixed on the work of God, that he could not be persuaded to desist from his public labours, even when his body was emaciated and debilitated by a consumptive dis- ease; and when, in the judgment of physicians, it was prejudicial to his broken constitution. As his death drew near, his love for hi8 people and concern for their welfare increased, and he would often express himself in such language as the following : " I am grieved for my people, for I fear they will be left to wander as sheep without a shepherd, or get one that will pull down what I have poorly endea- voured to build up." His brother who watched with him in his sickness, has frequently overheard him in the deep silence of the night wrestling with God by prayer, with sobs and tears, for his peo- ple. His last words were like those of some of the old martyrs, A few minutes before he expired, holding his brother William by the hand, he broke out into the following rapturous expressions : "Farewell, my brethren, farewell, father and mother ; farewell, world with all thy vain delights. Welcome, God and Father — welcome, sweet Lord Jesus — welcome, death — welcome, eternity. Amen." Then with a loud voice he said, " Lord Jesus, come, Lord Jesus." And so he fell asleep in Christ. His death occurred on the 23d of April, 1732, in the twenty-fifth year of his age. KEGENERATION OPENED. A SERMON BY THE BEV. JOHN TENNENT. " Jesus answered and said unto him, Verily, verily, I say unto thee, Ex- cept a man be born again, he cannot see the kingdom of God." John iii. 3. These words are part of a remarkable dialogue between Christ and Nicodemus, in which Nicodemus's fear, igno- rance, and willingness to be taught are principally bewrayed. He was one of the Pharisees, as we are informed from the first verse of this chapter, who in general were stated enemies against Christ and his gospel. These Pharisees were proud separatists, who, upon the opinion of their own righteousness, despised all others. As to his station, he was a ruler, as the word arclion signifies. This man, being in a high and eminent station, through fear of incurring the anger or displeasure of the Jewish Sanhedrim by openly professing Christ, came to him by night, verse 2. Thus we see what clogs, hindran- ces, and impediments, honour, grandeur, and greatness are in the way of the profession and practice of truth and holiness ; yet it is evident from the words of Nicodemus in the second verse, notwithstanding his fears to acknow- (256) REGENERATION OPENED. 257 . ledge openly the truth of Christ's mission from the Father, that he had a well grounded persuasion of it from the miracles the blessed Jesus had wrought. " Rabbi, we know that thou art a teacher come from God : for no man can do those miracles that thou doest, except God be with him." But certainly, it is of vast consequence and impor- tance, that the gross ignorance and strange stupidity of this learned man, a teacher in Israel, concerning the vital part of piety, are so perspicuously detected in our text and context. "Jesus answered and said unto him, Verily." — In the words are three things remarkable, I. A proposition. II. An asseveration. III. The implicit occasion of them both. I. The proposition in these words, " Except a man be born again, he cannot see the kingdom of God." In it there are two things, 1. The subject, a man. 2. The predicate, or that which is spoken concerning the subject, " be born again." 1. As to the subject, a man. This indefinite expression (the matter so requiring as the present case is) is equipollent, or equivalent to a universal. It is as much as if he had said, every one, of whatsoever order, or character, or age, or nation, great or small, rich or poor, noble or ignoble, learned or unlearned, young or old, Jew or Gentile, bond or free, male or female, must be born again, or they can- not see the kingdom of God. Gal. vi. 15. Heb. xii. 14. 1 Pet. i. 23. 2 John i. 13. John iii. 7. 1 John ii. 29. iii. 9. V. 4. 2. The predicate, which being complex, treats of two 22* 258 REGENERATION OPENED. things, viz : 1. Of happiness under that term the " king- dom of God." 2. The qualification universally necessary to obtain it, which is " being born again ;" ean me tis gennethe anotlien. The Greek word anothen is generally rendered superne, from above, but the tenor of our con- text, especially Nicodemus's answer to Christ, " How can a man enter the second time ?" (ver. 4.) sufficiently proves that it signifies as much here as deuteron, or again, ouk dunatai idem ten hasileian tou Theou ; "he cannot see the kingdom of God. ' ' By seeing here, I understand possessing, according to that phrase of the Romans, Hereditatem cer- nere. A proof of this we have in our Lord's sermon on the Mount, (Matt. v. 8,) " Blessed are the pure in heart : for they shall see God," i. e., they shall see him to their comfort, see him so as to enjoy him, see him as a Friend and Father, and possess him as a satisfying portion. " Cannot — " an unregenerate man is under a threefold impo- tency in regard of the enjoyment of God's kingdom. 1. Natural. He must take this kingdom by main force, out of the hands of a just and infinite God, if he gets it at all, while he remains in this state. Now what power has a guilty worm to do this, whose foundation is in the dust, and who is crushed before the moth ? Job iv. 19. 2. Moral. He is a subject utterly unqualified for the pure pleasures that kingdom affords, being universally corrupt, and subject to the government of sin and sense. 3. Judicial. He is disseized of, and separated from, this inheritance, by the sentence of Christ, the judge of quick and dead ; which no power in heaven or earth can reverse ; REGENERATION OPENED. 259 for he that liveth and was dead, carries the keys of hell and death at his girdle. E,ev. i. 18. An unregenerate person, as such, neither can, nor shall see the kingdom of heaven, so as to inherit it, if there be power enough in God and Christ to keep him out ; for this Christ gives his word in pawn, which he will surely accomplish. Now there is a three-fold kingdom made mention of in the holy scriptures. 1. A kingdom of God's providence, established upon the basis of God's uncontrollable power, and unsearchable wisdom. 1 Chron. xxix. 11. Jacob's God has the reins of government on his shoulders, he wields the eternal sceptre, and sits at the sacred helm. 2. The kingdom of God's grace in the church ; built upon Christ, the golden foundation, the chief corner stone ; this kingdom is given to the Branch by God the Father, as the inspired evangelist testifies. Luke i. 32. 3. A kingdom of glory and blessedness : " Come ye blessed of my Father, inherit the kingdom prepared for you." Matt. xxv. 34. This last mentioned I take to be the kingdom designed by Jesus in the text, viz ; that triumphant choir in which the saints and angels sing eternal hallelujahs to the everlasting King. Heaven is called a kingdom, because in it God rules his sons and subjects. God's king- dom is where he reigns : now he reigns in righteousness. 1 " Thy throne, God, is for ever and ever ! a sceptre of righteousness is the sceptre of thy kingdom." Heb. i. 8. II. The asseveration. Verily, verily. This asseveration is a conspicuous confirmation of the truth of the proposi- 260 REGENERATION OPENED. tion, tending clearly to manifest the great momentousness and importance of it. There are two things in the asseveration which serve to establish inviolably the veracity or truth of the proposition, viz : 1. The repetition of the particle " amen." 2. The dignity of the speaker. The word "amen," rendered " verily" in the text, is twofold, either prefixed or affixed ; when it is prefixed, or put before a pro- position, it is the note of a certain and earnest affirmation, as in the words of our text, Verily, verily. When it is affixed? or subsequent to a proposition, it notes two things : either 1. The assent of the mind, will, afi'ections, as at the con- clusion of the creed and the Lord's prayer. Or 2. An asseveration, or certain affirmation, as the word amen, at the end of the Lord's prayer, signifies not only our assent to, but assurance of, the reality and certainty of the things therein contained. Now the repetition of this particle in our text, like the redoubling of Pharaoh's dream, (Gen. xli. 32,) shows us at once the undeniable certainty and great weight of the thing spoken of. 2. The dignity of the speaker: who is it that speaks thus ? The blessed and holy Jesus, as our text informs us ; which name some derive from iemi, a word that signifies to send, because the Lord Jesus is the bright angel, the faithful messenger of the everlasting covenant. Mai. iii. 1. Heb. iii. 2. Others, from iao, a word that signifies to heal, because the Lord Jesus was the true physician. Matt. ix. 12, Mark ii. 17. Basil and Cyril among the ancients are of this opinion. But the angel explains the true derivation of it. " And REGENERATION OPENED. 261 thou slialt call his name Jesus, for he shall save his people from their sins." Matt. i. 21. And that not only typically, as Moses and Joshua, and others, hut really and truly. Nor 2. only temporally, as those before mentioned, just from bodily miseries, but from spiritual and eternal, from sin and death. Heb. ii. 14. 1 Cor. xv. 55 — 57. 1 John iii. 8. 3. Neither did he only free his people from misery, as Moses did Israel out of Egypt ; no, but as his type Joshua led Israel into Canaan, so does the blessed Jesus, the anti-type, introduce his people into a state of endless, uninterrupted, and unspeakably ravishing delight, in the imperial para- dise, of which the earthly Canaan was but a dark figure. Now, I say the dignity of the person speaking in our text, gives great weight and confirmation to the truth spoken. Will he, who is truth itself, lie ? Will he, who is the great prophet of his people, co-equal and co-eternal with his Father, the brightness of his glory, the express image of his person, (Heb. xiii. 4, 8,) deceive us ? I say unto you : I, who am the Alpha and Omega, the first and the last : the King of kings, and Lord of lords, and Prince of the kings of the earth. As to the third particular, the ground or occasion of the words of our text, implied in that phrase, " Jesus answered :" it is difiicult to find out what were the words Nicodemus spake, to which Jesus gave ansAver ; there is a diversity of opinions about it. Some think that Christ's words are a direct answer to those words of Nicodemus mentioned in the second verse, as if Christ had said. Thou lookest upon me as a prophet only, thou canst do no otherwise unless 262 REGENERATION OPENED. thou wert regenerated. Others think, and that more proba- bly, that from the good opinion Nicodemus had of Christ, he asked the way to salvation, and that our text is an answer to that question. From the words thus briefly explained, there arise these two doctrinal observations, the one implied, and the other expressed. Observation I. That man from his very birth is depraved. Observation II. That regeneration is absolutely neces- sary in order to obtain eternal salvation. As to the first of these wliich is this. That man from his very birth is depraved. The method I design to follow in prosecuting this doc- trine is 1. To prove the truth of it. 2. Explain the nature of it. 3. To improve it. And 1. I am to consider the truth of the doctrine. This is plain from the text, for if the first birth was not vitiated, what need would there be of a second ? The royal prophet Isaiah upbraids Israel with this, " And was called a trans- gressor from the womb." Isa. xlviii. 8. The psalmist gives testimony to the same truth, (Psa. li. 5,) "I was shapen in sin," not only corrupted with sin as soon as born, but before, even in our formation. Job confirms this in the fourteenth chapter of his book, verse 4, "Who can bring a clean thing out of an unclean ? not one." Yea, the blessed Jesus makes this the ground of the necessity REGENERATION OPENED. 263 of a change in the seventh verse of our context, " That which is born of the flesh is flesh :" as if Christ should say, You need not wonder, Nicodemus, at my inculcation of the necessity of this inward change or new birth ; because men are corrupted from their first birth. This original deprav- ity is conveyed to all the sons of Adam by generation, unless prevented by a miracle, as in Christ. The sickness and death of infants are a plain and unanswerable proof of this; "For the wages of sin is death." Rom. vi. 23. Also the baptismal laver shows this hereditary contagion and infection. But 2. I am to explain the nature of this depravity, which consists chiefly in these three things, viz : 1. In a privation of good. 2. In an antipathy to God. 3. In a propensity to evil. 1. Then, in every unregenerate soul there is a privation of all good. There is no spark or signature of that pris- tine, beautiful image engraven at first on the soul by God ; no relics of man's primitive righteousness, neither in habit or in act, in inclination or motion, that is spiritually good ; " In my flesh," i. e., in my nature considered as corrupted, " there dwells no good thing." Rom. vii. 18. The soul is deprived of its ancient ornaments and furniture ; it is left poor without spiritual riches, blind without saving knowledge, naked without spiritual raiment. Rev. iii. 17. And 2. There is an antipathy to God, his ways, his people, his image. " The carnal mind is enmity to God." Rom. 264 REGENERATION OPENED. viii. 7. This is evident from the speech and practice of wicked people, their embittered jeers, and satirical invec- tives against God's people. A Cain hated an Abel, and an Ishmael an Isaac, and an Esau a Jacob, and that because of their goodness. 1 John iii. 12. Now, this hellish spite is to be found in all natural, unregenerate people, till removed by the supernatural change, of which I design to speak afterwards. I now proceed to the 3d Particular contained in this depravity, which is the propensity that is in all unconverted people to every evil. " Foolishness is bound in the heart of a child." Prov. xxii. 15. Indeed, there is not an equal propensity in all, to every sin ; no, for some by reason of their natural tempera- ment, manner of education, or custom, are inclined to one sin more than some others ; yet all men by nature are virtually disposed to every sin ; for we are prone to evil, as the sparks fly upward. Job v. 7. Every sin is formed in our nature ; they want only time, opportunity, tempta- tion, and the removal of restraining grace, to bring them forth into action. Use. Hence we are informed 1, of man's miserable and deplorable state by nature, which affords us suflficient matter for the deepest humiliation, and most doleful lamen- tation. It is on this account that we are rendered obnoxious to the vindictive justice of a terrible and holy God. Eph. ii. 3. This is it, that makes our lives so corrupted, and all our religious services so defective and depraved. 2. This informs us of the absolute necessity of a uni- versal change, of heart as well as practice, in order to ob- REQENERATION OPENED. 265 tain fellowship and communion with a holy sin-hating God here, (1 John i. 6,) or the more full enjoyment of him in the life to come. How can there be a sweet communion, and full enjoyment, without love ? And how can there be love without likeness ? And pray what likeness or resemblance is there between an infinitely pure God, and an unconverted sinner, who is a very mass of pollution and defilement ? How can that God who is glorious in holiness, fix his com- placential love upon that which is the object of his eternal abhorrence ? And how can an unrenewed sinner, who is filled with enmity against God, (Rom. viii. 7,) fix his highest love upon one he hates with an implacable hatred? All which considered, complexly shows us the absolute ne- cessity of a universal change ; which naturally leads me to the second observation, which is, That regeneration is absolutely necessary in order to obtain eternal salvation. This is evident fi-om the words of our text. Except a man be born again, he cannot see the kingdom of God. Also from Gal. vi. 15; "For in Christ Jesus neither circumcision nor uncircumcision avails any thing, but a new creature. Therefore if any man be in Christ Jesus, he is a new creature ; old things are passed away, and all thincrs are become new." " Without holiness, no man shall see the Lord." Heb. xii. 14. " And there shall in no wise enter into it, any thing that defileth, neither what- soever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life." Rev. xxi. 27. 9a 266 REGENERATION OPENED. In prosecuting this doctrine, I shall endeavour to observe the following method. I. Show negatively what regeneration is not. II. Positively show what it is III. Propose those reasons that urge the necessity of it. IV. Improve it. As to the first proposed, which was to show what rege- neration is not. And, 1. It is not what Nicodemus grossly conceived, a re-entry into the womb of our mother. It is surprising that a man of so polite literature as we have reason to believe Nico- demus was : a master, a teacher in Israel ; acquainted with the law and word of God, where doubtless he had read frequently such passages as those, (Ezek. xxxvi. 26,) should have such gross conceptions of this work of God ; but hereby are these sayings of God verified, (1 Cor. i. 21, & ii. 14,) " For in the wisdom of God the world by wisdom knew not God ; but the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them, because they are spirit- ually discerned." Such is the inherent hereditary contagion of our apostatized nature, that were we born a thousand times in a natural way, it would not remedy that malady. This the blessed and holy Jesus plainly and clearly con- firms in the sixth verse of our context, That which is born of the flesh, is flesh, i. e., it is corrupted and contaminated. Hence it appears to be a prodigy of incomparable folly for any to boast of, and glory in, the grandeur of their descent and lineage, seeing that whatsoever is born of the REGENERATION OPENED. 267 flesh is flesh, and without outward cultivation, and inward renovation, must be the subjects of indelible misery. Neither 2. Is regeneration a change of the essence, or being of the soul (Jisec semper eadem physice manet) : the soul is not made new as to its being or substance [aut quoad esse ptJiT/sicum,) other ways a new soul must be infused, which we read not of; but as to its qualities {aut quoad esse 7norale), new qualities or principles of action are infused into the soul by God, by which it is inclined and swayed after another manner, and to another scope, than formerly. Some do talk strangely of this affair, that the substance of the soul is changed. It is true, the scripture calls this gracious change a participation of the divine nature. 2 Pet. i. 4. But this is only to show 1. the reality and fixedness of this work of grace, that it is no notion or fancy, but a solid reality ; 2. the resemblance it bears to the divine perfections. Such persons are renewed after God's image, in knowledge, righteousness and holiness ; they have a divine temper and disposition of soul ; the principal bias of their hearts is towards God and his service. But though they are thus born after God, and of God, yet they are not thereby made God. That which is by way of sub- stance or essence in him, is only by way of accident in us. Neither 3. Doth it consist in an outward profession of Christ or his ways. The foolish virgins had large lamps, but no oil. Matt. XXV. A man may be reformed from Paganism or Popery to the profession of true Christianity, and yet be a stranger to this work of God. Nor 268 REGENERATION OPENED. 4. In the enjoyment of outward privileges, such as bap- tism, the Lord's Supper, and others of the like nature. The Jews of old depended upon these outward privileges and prerogatives. Jer. vii. 4. Rom. x. 3. And so do many of the gospelized world now; but the divinely inspired Jeremiah pungently inculcates the invalidity of outward ordinances, without the thing signified by them, to obtain bliss and glory ; therefore, he puts the circumcised Jews, who were uncircumcised in heart, in a parallel case with Edom, Ammon, and Moab, heathenish nations. Jer. ix. 25. Yea, Christ himself had a controversy with the Jews upon the same account ; he endeavoured to destroy their fond hopes of heaven, grounded upon their outward privileges, and for his plain dealing he received abusive treatment. John viii. The apostle Paul very plainly showeth the in- suflSciency of these things without an inward renovation. Gal. vi. 15. Neither 5. Doth it consist in an external conformity to the law of God : for this is something inward, the workmanship of God in the heart. A man may pray, read, hear outwardly, keep the Sabbath, be faithful to his word, and just in his dealings, and yet be a stranger to this work of God in the soul : for such were some of the Pharisees of old. Phil. iii. 6. Mark x. 20. And yet our ascended Lord and Saviour positively avers, that unless our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the kingdom of heaven. Matt. v. 20. Nor 6. In a restraint of the old man. God restrains many whom he never renews. So he did Abimelech, a heathen. REGENERATION OPENED. 269 Gen, XX. 6. One that is not renewed may avoid gross sins, through fear, shame, or the absence of opportunities and temptations, or through the influence of nature's light, the precepts of morality, the doctrines of the gospel, and the civil laws of the land. The apostle Peter speaks of some that had escaped the pollutions of the world through the knowledge of the Lord Christ, and yet were again entangled in them. 2 Pet. ii. 20 — 22. Restraining grace keeps only from the outward acts of sin, through slavish fear, or some selfish motives ; but saving grace subdues sin at the root, and raises an irreconcilable hatred in the soul against it. 2 Cor. vii. 11. Nor 7. In common gifts or motions of the Holy Spirit, which are without distinction conferred on both the elect and repro- bate. It is not a gift of prayer, tongues, utterance, or a faculty of unfolding scripture difficulties. Judas had all or most of these, yet was he not born again, but a son of perdition. John xvii. 12. "It is not with men as with trees," as one observes, " for every bud, blossom, or leaf, argues some life in the tree ; but every ability to preach or to pray, does not prove this supernatural life in us." Neither does it consist in the common motions of the Holy Spirit, such as some sight of sin, some grief for it, and wishes after amendment. Personal afflictions, a prospect of eternity in sickness, or other such alarming occurrences may cause such like workings. Herod delighted to hear John the Baptist. Mark vi. 20. Felix trembled when he heard Paul preach. Acts xxiv. 25. And Agrippa was almost persuaded ; en oligo, which compared with Paul's 23* 270 REOENERATION OPENED. answer, ver. 29, Acts xxvi. 28, may be justly rendered *'all to a little." And even wicked Balaam could wish for a happy death, though he did not so well relish a holy life. " Let me die the death of the righteous, and let my last end be like his." Num. xxiii. 10. 2 Pet. ii. 15. Nor 8. Does regeneration consist in a partial change of the soul, or of some of its faculties only ; but it is a total change of the soul in all its powers. There may be strange changes in some of the faculties, and yet no true conver- sion to God ; as particularly, 1. There may be great light and knowledge of divine truths, with an assent to, and persuasion of, their veracity, in the mind. "And though I have the gift of prophecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have no charity (or love, for so the word agape signifies), I am nothing." 1 Cor. xiii. 2. Also, "For it is impossible for those who were once enlightened," Heb. vi. 4. Rom. ii. 17, 18. Here we see the understanding, the directive power, may be so illuminated by the Spirit of God, as to perceive divine truths with a more clear and affecting view than before, without a saving change. Also the will, which is a cardinal faculty of man's soul, may be much bowed, and almost persuaded in some of the unregenerate. Acts xxvi. 28. Again, the conscience, another power, or as some say, a reflex act of the mind, may be much awakened by the terror of God upon the account of sin. Gen. iv. 13, 14. Acts xxiv. 25. Also the REGENERATION OPENED. 271 passions may be in some measure changed in the unrege- nerate : they may have great sorrow for sin. 1 Kings xxi. 27. Matt, xxvii. 4, 5 ; joy and delight from divine objects ; Heb. vi. 4 ; Matt, xiii. 20 ; and in attendance upon divine ordinances ; John v. 35. Isa. Iviii. 2 ; desires after Christ ; Mai. iii. 2. John vi. 34 ; after grace ; Matt. xxv. 8 ; after heaven ; Num. xxiii. 10 ; some hatred against sin ; Rom. ii. 22. 2 Kings x. 26 — 28 ; some purposes to forsake it ; Num. xxii. 17, 18 ; some love to God ; Jer. ii. 2. Deut. ix. 6, 24 ; compared with Christ ; Matt. x. 37 ; to the people of God in general ; this, the parable of the wise and foolish virgins proves ; Matt, xxv ; for it is pro- bable that the foolish would not have associated and dwelt with the wise so as they did, unless they had loved them ; Gal. iv. 7 ; to faithful, soul-searching ministers in par- ticular ; Mark vi. 20; some fear of God; James ii. 19; Jonah i. 10, 16 ; some zeal for God ; 2 Kings x. 6. Phil. 3, 6. Rom. X. 2 ; some faith in God ; Acts viii. 13. Job ii. 23, 24 ; some dependence and reliance upon God ; Mic. iii. 11. 2 Chron. xiii. 5 — 13 & 18, compared with Beut. ix. 6, 24 & 1 Kings xv. 3 ; some confident persua- sion of their interest in his special favour and friendship ; Matt. xxv. 7, 11. Job viii. 38. 2 Chron. xiii. 10. Num. xxii. 18. All these things I have mentioned under this head, people may have, and yet want regenerating grace, 'and so be damned at last. But I proceed to consider the 2d thing proposed, which was to show positively what regeneration is. And I. More generally, it may be said to be a restoration of 272 REGENERATION OPENED. God's defaced image in man, to some degree of its primi- tive beauty and lustre. Our first parents were made after God's image, in knowledge, righteousness and true holi- ness, with dominion over the creatures. Ecc. vii. 29. Gen. i. 27. Psa. viii. 5. This image of God consisted in a uni- versal rectitude of the whole soul, with all its faculties, powers and affections ; the understanding being the guide and governor of the soul's faculties, had clear perceptions of the mind and will of God; the will was subject to the understanding's directions, having an inherent inclination to will that which the mind by its native light showed to be good. The whole train of passions freely followed the guidance of these superior powers, without the least reluc- tance. Thus there was a universal harmony at fii'st among all the soul's faculties established by the God of order, but sin has introduced a confusion and chaos among these faculties, it has darkened the understanding, rendered the will obstinate, and misplaced the affections upon diametri- cally opposite objects, hardened the heart, stupefied the conscience. Now the blind will, which was before a sub- ject, usurps the empire, and hurries the other powers to a compliance with its inordinate dictates. Now regeneration is a renewing that gracious image of God in us, which we have lost ; for by it, the blind understanding is in some measure enlightened ; Acts xxvi. 18 ; the stony heart mollified ; Ezek. xxxvi. 26 ; the disordered affections rec- tified and fixed upon the most suitable and noble objects, God himself as their chief good and last end. But more particularly, REGENERATION OPENED. 273 A law work generally precedes this change ; hence the law is said to be a schoolmaster to lead us to Christ ; Gal. iii. 24 ; which I apprehend is wrought in the following manner. 1. There is a discovery of sin, which the Lord effects by the law and by the Spirit. "I had not known sin, but by the law." Rom. vii. 7. Before this, Christless sinners are secure, like Peter sleeping in his chains. Acts xii. 6. The Spirit of God concurs with the law. This is one of his first works with unconverted sinners ; as is evident from Job xvi. 8. Before he convinces them of righteousness, he convinces them of sin ; their eyes are opened. Acts xxvi. 18. Now they see sin in its loathsome nature, deplorable circum- stances, and dreadful consequences ; they begin to see the holiness of God, the spiritual latitude of his law, and their own corrupt nature ; then are they apt to cry out, Who can stand before this great and dreadful God? Now, though this discovery of sin begins at a particular evil, as with the Jews, (Acts ii. 37,) yet it proceeds to more ; as Ezekiel was led to divers parts of the temple to see greater and greater abominations. Ezek. viii. 6 — 13. 2. There is an application of the merit of sin. God convinces the sinner that all the threatenings belong to him ; yea, he particularly applies them to himself, as Na- than his parabolical discourse to David, (2 Sam. xii. 7,) I am the man that these curses are directed against. He hears his condemnation sounded by the trumpet of the word ; he sees and feels that he is in the utmost distress, environed with dangers, and can at present sec no way of 274 REGENERATION OPENED. escape opened. Luke xv. 17. He is in the case of the afflicted, pursued Israelites at the Red Sea. Ex. xiv. 14, 15. This is that spirit of bondage to fear, which ordinarily precedes the spirit of adoption. Rom. viii. 15. 3. Compunction, or sharp anguish for sin. The sight of sin and wrath wounds the soul, as though it were stabbed with a sword. Acts ii. 37. They have such acute pains as if a sharp spear lanced their hearts. It is elsewhere called the " rending of the heart." Joel ii. 14. When we are greatly grieved in soul for sin, so that it even cuts us to the heart to think how we have dishonoured God, and disparaged ourselves by it ; when we conceive an aver- sion to sin, and earnestly desire and endeavour to get clear of the principles of it, and never to return to the practice of it, then we rend our hearts for it, and then will God rend the heavens, and come down to us with mercy. Also, this compunction I am treating of is called breaking up of the fallow ground. " Break up your fallow ground, and sow not among thorns;" (Jer. iv. 3.) which represents both the necessity and difficulty of it. "An unconvinced heart," says one, "is like fallow ground, untilled, un- fenced, unfruitful of any thing besides thorns, which is the natural produce of the soil ; which we are bound to get ploughed up by the word of God, (Heb. iv. 12,) otherwise they will choke our attempts, and blast our hopes," Hos. X. 11. It is also compared to a taking away the fore-skin of the heart. " Circumcise yourselves to the Lord, and take away the fore-skins of your heart, ye men of Judah, and in- habitants of Jerusalem : lest my fury come forth like fire, and REGENERATION OPENED. 275 burn that none can quench it, because of the evil of your doings;" (Jer. iv. 4;) {. e., saith Mr. Poole, "take away that brawniness and obstinacy that is upon your hearts, having to do with God that hath respect unto the heart, (Deut. X. 16. Ezek. xliv. 9. Acts vii. 51,) lest you pro- ceed so far in your obstinacy, that I will not be appeased." Jer. xxi. 12. Amos v. 6. 4. Enquiry. When the apostle Peter's preaching, ac- companied with divine energy, had wounded the Jews, this was the necessary effect of it, "What shall we do ?" Acta ii. 37. Thus I thought it necessary, to prevent mistakes, to speak first of that which is previous and preparatory to this change. Now I come to speak somewhat briefly of the change itself in the several faculties of man's soul. And 1. The understanding is renewed in its several powers or acts ; a light from on high shines into it, whei'eby its natural darkness is in some measure dissipated, so that it hath new apprehensions of things. As natural light was one of the first things produced in the old creation, " And God said, Let there be light, and there was light ;" (Gen. i. 3 ;) so spiritual light is one of the first in the new. 2 Cor. iv. 6. Formerly, the face of Christ was veiled from the soul, as the face of Moses from the Israelites ; but now he sees some- thing of his peerless beauty, and transcendent excellency. Christ is to him as the apple tree among the trees of the woods, as the rose of Sharon, and the lily of the valley. Cant. ii. 1 — 3. His very name is as fragrant ointment poured 276 REGENERATION OPENED. forth, and aromatic spices. Cant. i. 3. All other enjoy- ments are as dross in comparison of him, in the enlightened sinner's esteem. Phil. iii. 8. Now he sees the loathsome and abominable nature of sin. Rom. vii. 13. Now he sees, and experience tells him, that there is no true solace, con- tentment, or satisfaction to be had in any sublunary trifles ; he sees that such earthly enjoyments are empty of solid good, transient, unsatisfying, and bewitching ; contrary to his former apprehension. Isa. Iv. 2. 1 Cor. vii. 31. Psa. vi. 1 Tim. vi. 9, 10. They can find no more nourishment in them for their hungering souls, than a starving man would do in gravel-stones, wind, husks, ashes. Prov. xx. 17. Hos. xii. 1. Luke xv. 16. Isa. xliv. 20. That heart-holi- ness, and circumspection of life, which he was apt formerly to ridicule and deride, as needless preciseness, affected and foolish singularity, (Cant. v. 9. 1 Pet. iv. 4,) he sees not only necessary, but desirable and lovely. Cant. vi. 1. Zech. viii. 23. Mai. iii. 16, 17. Now he sees clearly that that good heart, those good words, good deeds, good mean- ings, for which he thought God would spare and reward him, deserve nothing less than the revengeful strokes of God's direful justice. Isa. Ixiv. 6. Phil. iii. 7. 2. He has a new assent, his understanding being enlightened to perceive the precious truths of Christ ; he assents to them with a kind of plerophory, in a lively, sen- sible manner. Luke i. 1. His assent is not grounded upon opinion, conjecture, or historical credit, as formerly; and therefore, is not light ind superficial, but firm and real. The natural atheism of hia Veart is in some measure cured, REGENERATION OPENED. 277 SO that he does not so staggeringly assent to divine truths as before. 3. His judgment is changed. Formerly it was an ab- surd paradox to him, if he had all the honours, profits, and pleasures his heart could desire, that he should not be happy then ; but now he judges by experience, that these things can no more satisfy an enlightened soul, than an adamant stone, or a puff of wind, would satisfy a hungry person. Formerly he used to think that the new birth was but a fancy, a whim, a fiction, introduced by some hypocon- driac, silly, precise people, that imposed upon themselves and others, with dreams and notions, the effects of melancholy blood, a sickly constitution, or a disordered brain ; but now he sees and feels an absolute necessity of it, and that he must be damned unless he obtains it, ac- cording to the solemn, redoubled asseveration of the Lord Christ, in our text. In short, he used to judge of things by their appearance, but now he judges of them according to what they are in reality. 4. His estimate of things is changed. He was wont to think highly of the world and the things of it, however contrarily he might speak, these had the throne of his heart ; but now he prefers even the reproach of Christ before them. Heb. xi. 26. Thus his estimate is changed in respect of honours, pleasures, companions, gifts, parts, privileges, performances, which would take up more time than can be well spai-ed at present to explain and illustrate. I proceed therefore to another particular. 5. His purposes are changed, he has vastly different 24 278 REGENERATION OPENED. designs from those he was wont to entertain and indulge before his new birth. While he was in a state of security, his principal scope was to get the world, if possible ; to this end, he would be frequently, almost continually, framing the most artful and suitable schemes, and if these did not answer as he would have them, then perhaps his sleep would be broken, and his thoughts disturbed, and he put upon a rack of impatient pain. In short, his purposes were for sin and self, but now they are for God and his soul, now he strives as much daily to get his heart and aifections deadened to the world, as he did before to secure and advance his interest in it. Now his anxious mind is often contriving, what measures he should take to glorify the blessed God, to subdue abominable sin, and advance the despised interest of his dear Lord Jesus. 6. His reasonings are changed. He was wont in his state of sin and security, to argue for sin and the world, against Christ and holiness ; from the mercy and goodness of God, to liberty (so called, but it is really the basest bondage), in sinning against him, but now it is the greatest motive to holiness, and circumspection. 7. The will is changed. It has got a new bias and centre of its actings ; in his unconverted state, himself or the world was the centre, in reality (notwithstanding his fair and false flams and flourishes of empty talk to the contrary), to which he moved, for which he acted with a furious naturqil proneness. Psa. iv. 6. 2 Tim. iii, 2. But now God in Christ is the centre to which all his actions, whether natural, civil, or sacred, do bend and terminate. REGENERATION OPENED. 279 He aims at God's glory in all his actions universally, and singly? the inclinations of his will bend towards God freely from an inward and powerful principle of life. 1 Cor. x. 31. Grace is in him as a well of water springing up to eternal life. John iv. 14. His will has an unconstrained motion. Some, under the views of a vast eternity, or some afflictive dispensation, have weak motions of heart towards God. Psa. Ixxviii. 34. But when the prospect of danger is removed, the motions cease, (Psa. Ixxviii. 57,) like the motion of a clock when the spring is removed ; but the motions of a believer's heart are constant, even when outward enforcements are taken away, (Psa. cxix. 112,) because they flow from an inward and vital cause. Furthermore, his will has new enjoyments. In his state of unregeneracy, his life was only a vexatious wandering from vanity to vanity ; all the contentment he had, was in some worldly accommodations, or outward performances, Psa. xlvi. Amos. vi. 1, 3—6. Rom. x. 3. But now they are as husks to him, he cannot be satisfied without the chil- dren's bread. Psa. cxix. 37. & cvi. 4. It was an observable saying of Augustine, " Tufecisti cor nostrum, et irrequie- tum est donee ad te revertatur," i. e., " Thou hast made our heart, and it is restless till it returns to thee." The sinner in his security would be contented with the husk and shell of duties, but now nothing will satisfy him but the presence of Jesus in them ; a sight of the king's face, a sense of his special love. But the cardinal acts of the will are assent and dissent, these are the very hinges upon Avhich it exerts its receptive and exclusive faculties, suitable 280 REGENERATION OPENED. to its love or dislike to the object proposed. John I. 12 & V. 40. When Christ is offered to the soul appended to the pole of the gospel, on his own terms of self denial, and taking up the cross, the new-born person is willing to want all, that he may have Him, to lose all, that he may gain Him. 8. The affections of the soul are changed, such as desire, delight, fear, hatred, joy, and love. New-born persons have frequent and vehement desires after communion with, and conformity to, God in Christ here, and the full enjoy- ment of him hereafter, arising from a sight of his beauty and excellency. "As the hart panteth after the water brooks, so panteth my soul after thee, God. My soul thirsteth for God, for the living God ; when shall I come and appear before God?" Psa. xlii. 1, 2. "My flesh longeth for thee in a dry and thirsty land where no Avater is ; to see thy power and thy glory — because thy loving kindness is better than life — my soul followeth hard after thee." Psa. Ixiii. 1 — 3, 8. " How amiable are thy taber- nacles, Lord of hosts ! My soul longeth, yea, even fainteth for the courts of the Lord : my heart and my flesh crieth out for the living God." Psa. Ixxxiv. 1, 2. " Let him kiss me with the kisses of his mouth : for thy love is better than wine." Cant. i. 2. "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." Psa. Ixxiii. 25. " that my ways were directed to keep thy statutes ! I have longed for thy sal- vation, Lord, and thy law is my delight." Psa. cxix. 5, 174. " He which testifieth these things saith, Surely I come quickly. Amen, even so, come Lord Jesus." Rev. REGENERATION OPENED. 281 xxii. 20. And as their desires are after Christ, so their delight is in him. " The king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine." Cant. i. 4. "A bundle of myrrh is my well beloved unto me ; he shall lie all night betwixt my breasts." Cant. i. 13. "As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste." Cant. ii. 3. " His mouth is most sweet ; {i. e., the communications of his love by his word are most delightful,) yea, he is alto- gether lovely. This is my beloved, and this is my friend, daughters of Jerusalem." Cant. v. 16. And as they delight in him, so they fear to offend him, and that even in the least things. 1 Thess. v. 22. They are apt to cry out when they are tempted, as Joseph, " How shall I do this great wickedness and sin against God?" Gen. xxxix. 9. They see the baseness and feel the bitterness of sin, and, therefore, fear it. Lam. iii. Having in remembrance the wormwood and the gall, they feel a sense of the divine goodness, and, therefore, fear sinning against it. "After- ward shall the children of Israel return, and seek the Lord their God, and shall fear the Lord and his goodness in the latter days." Hos. iii. 5. Rom. ii. 4. And as they fear sin, so they hate it universally and irreconcilably, (Psa. cxix. 104,) and cannot at any time fall in love with it as formerly. 1 John iii. 3 — 10. Again, the objects of their love are changed. God's people, his laws, his image, his ordinances are the objects to which their affections freely 24* 282 REGENERATION OPENED. flow. Now, the new born person loves sincerely and fer- vently those whom he once despised, and pities those whom he once loved and admired, and disdains their society, their scoffs and threatenings, as well as their destructive gains, and perishing, insipid pleasures. Psa. xv. 4 & cxix. 115. 2 Kings iii. 14. Psa. ii. 1, 4 & lii. 6, 7. Isa. xxxiii. 15. Psa. cxli. 4. Heb. xi. 24. Now he sees that the people of God are the most excellent persons on earth, as much preferable to others as jewels, the stones of a crown, refined gold, a royal diadem, are to common pebbles, dross, and rubbish. Mai. iii. 17. Zech. ix. 16. Lam. iv. 2. Isa. Ixii. 3. Psa. xvi. 3. As much excelling others, as wheat does chaff (Matt. xiii. 30. Psa. i. 4) ; light, darkness (Matt. v. 14. Eph. v. 8) ; cedars and myrtle trees, the tares and thorns. Psa. xcii. 12. Isa. Iv. 13. Matt. xiii. 38. Cant, ii. 2. As much as the most potent kings, the basest slaves. Rev. i. 6. Acts viii. 23. Isa. Ixi. 1. As much as lambs and doves are preferable in their qualities to goats, swine, dogs, and foxes (Hos. iv. 14. Matt. X. 16 & XXV. 33 & vii. 6. 2 Pet. ii. 22. Luke xiii. 32) ; and vipers. Matt. iii. 7. Therefore, the new born person resorts to God's people, covets their company, (which he before shunned,) that with them he may seek Jesus. Acts iv. 23. Cant. i. 7 & vi, 1. When the blinded jailor came to have his eyes opened, he soon washed the wounds he had made before by many and cruel stripes. Acts xvi. 23, 33. Their love is fixed on God in Jesus, as their highest good and last end, as their complete, satisfy- ing and everlasting portion ; (Lam. iii. 24. Psa- xvi. 5. & Ixxiii. 26); which shows it in lively, warm, vigorous 'REGENERATION OPENED. 283 actinffs, so that the whole soul feels sometimes the sweet pains, and refreshful qualms of a love-sickness after Christ. Cant. v. 8. All the waters of affliction cannot quench this love, but make it burn more brightly, as oil cast into the fire. " Set me as a seal upon thy heart, as a seal upon thine arm: for love is strong as death." Cant. viii. 6. Their sorrow is also changed as to its objects ; they were wont, in their carnal and secure state, to mourn principally about worldly losses and disappointments, (Psa. iv. 6. 2 Cor. vii. 10,) that either they could not amass and obtain, or retain such a quantity of worldly pelf, as their greedy desires longed for; or their trouble principally centred upon the loss of their relations or friends, or their credit and worldly comfort. Gen. xxvii. 38. 1 Sam. xv. 30. But now they mourn chiefly over their sins against God, (Psa. li. 4,) that they are so many, so heinous, that they have continued in sin so long; (Rom. vi. 21); that they are so inwardly and universally corrupted by it; (Rom. vii. 21) ; and they do not only grieve that they themselves have sinned against such a good God, but that others, also, do grievously reproach the Almight}'-, and aflfront his majesty, by contemning his authority, profaning his sacred name, violating his sabbath, slighting his word and ordinances, opposing his truths, and abusing his people. Ezek. ix. 4. 2 Pet. ii. 7, 8. Psa. cxix. 136. Lam. iv. 2. They also mourn an absent God ! The withdrawing of his comfortable presence from them distresses their spirits. Psa. xlii. 5. Cant. iii. 1 — 3. & v. 6, 8. The numerous crowds of wicked people, the smallncss of the number of 284 REGENERATION OPENED. those that are truly godly, and the little success of the gospel of Christ, affords matter of great sorrow to new born persons. Matt. vii. 13 & xx. 16 & xxii. 14. Na- hum vii. 1, 2. Psa. iii. 1. Isa. liii. 1. 9. The conscience is changed. As before it was not able to perform its offices, or functions, viz : to apply, con- vince, or tremble at the word, but now, when the soul feels the regenerating influences of the Holy Spirit, what a tender sense fills the renewed conscience ! For what small things will it smite, rebuke and check the sinner ! How strongly will it bind to duty, and bar against sin ! The consciences of the most of ungodly people are large, secure, and mostly silent ; if it be not when they commit gross and notorious crimes. Tit. i. 15. But the consciences of rege- nerate persons, being purged from dead works, (Heb. ix. 14,) do wake and rebuke sharply for small offences, (1 Sam. xxiv. 5,) and put the sinner into distress and anguish. Gen. xliii. 21. Now it is the continued labour of the new born person to get and keep a good conscience. 2 Cor. i. 12. Acts xxiv. 16. 10. The memory ; now it is more apt to embrace and retain divine things than formerly. Cant. i. 4. Psa. ciii. 18 & cxix. 11. The regenerate person endeavours to lay up the sayings of Jesus in the cabinet of his memory. Matt. xxvi. 75. I confess that regenerating grace does not change the natural imperfections of the human consti- tution, only the moral. If a person has naturally a weak memory, it cannot be reasonably expected that grace will strengthen the natural faculty, for its design is not to heal REQENERATION OPENED. 285 the body but the soul, it only turns the vein of the thoughts and affections on divine subjects, and helgs to perceive better, fundamental truths, (1 John ii. 20, 27,) and makes a person the more desirous to retain them, but it does not enlarge or strengthen the faculty itself ordinarily ; a per- son may be a strong Christian, have an affectionate heart, and a holy humble practice, and yet have but a weak memory ; but, in the meantime, it is surely the practice of new-born persons to pore much upon divine things. Psa. i. 2 & civ. 34 & cxix. 97, 99. Therefore when they forget precious truths they have heard explained, (their affections being fixed upon them,) they are grieved. But 11. Their conversation is changed. They were wont to be like moles grovelling in the earth, now their mind and conversation are in heaven ; Phil. iii. 20. Heb. xiii. 14 ; they are ashamed and blush at their former conver- sation. Rom. vi. 21. They have changed their former masters, sin, Satan, and the world, and broken their de- testable league with them and death. Rom. vi. 14, 16 — 23. Isa. xxviii. 15, 18. " And they that are Christ's have cru- cified the flesh, with the affections and lusts." Gal. v. 24. The new born person maintains a continual conflict with sin. Gal. V. 17. Rom. vii. 23. Now he does not only en- deavour to restrain the outward act, but to crucify the root of his inward corruption. Psa. li. Not only to cut off some branches, but all; even that sin which has the strongest seat in his constitution. Psa. xviii. 23. He endeavours to repress the first motions of sin, and to flee the appearance of evil, being diffident of his own strength, and afraid to offend his God. 1 Thess. v. 22. 286 REGENERATION OPENED. But I proceed to the third thing proposed. III. To offer reasons urging the necessity of regenera- tion. And 1. The universal corruption of our nature shows the in- dispensable necessity of renewing grace, as in the sixth verse of our context. " For without holiness no man shall see the Lord." Heb. xii. 14. Rom. viii. 13. Is it reason- able to suppose that such a holy God as Jehovah is, who cannot look on sin but with abhorrence, should receive such polluted wretches as unconverted sinners are, into his com- placential embraces ? 2. Because while unconverted the law condemns uS; Gal. iii. 10. Rom. iii. 19 ; which sentence cannot be removed any other ways but by faith in Christ (Mark xvi. 16. John iii. 18), which no unconverted person has ; for if he had, it would change his heart and practice. Gal. v. 6. 2 Thess. i. 11. James ii. 14. He may, indeed, have a historical or temporary faith, but that will not do for sal- vation. James ii. 19, 20. 3. Because of the stability and firmness of God's word. He who cannot lie hath spoken it, and heaven and earth may, and shall pass away, but not one tittle that God hath spoken, shall pass away unaccomplished. Matt. xxiv. 35. Therefore regeneration is necessary to salvation. 4. The consideration of the nature of the happiness of heaven, with the respect that regeneration hath to it, plainly manifests the necessity of it. Surely the nature of future happiness is pure and spiritual, consisting in the vision and fruition of a holy God, who is a Spirit, (1 Cor. REGENERATION OPENED. 287 xiii. 12,) and in the society and social worship of saints and angels, and such pleasures and employments as the beauty of the objects and other circumstances of the place, may be supposed to imply. Now what suitableness is there between a carnal, unrenewed mind, and the spiritual and pure pleasures of heaven ? Does not pleasure spring from the suitableness between the object and the faculty ? What pleasure then can be expected by the unregenerate in hea- ven itself, if they were carried there in their present con- dition (though they may be sui*e, in the meantime, that while such, they will never have the trial. Rev. xxi. 27 & xxii. 15) ? There is such a discord between their present dispositions and the temper, and entertainments, and em- ployments of heaven, for these are holy and spiritual, but they are carnal and sensual. This Dr. Scott expresses beautifully, " For alas (if we consider the matter rightly), how could souls of their relish and complexion find a proper employment for themselves in the regions of bliss ? There are no wanton amours among those heavenly lovers ; no rivers of wine, among their rivers of pleasure, to gratify their boundless sensuality ; no parasite to flatter their lofty pride ; no miseries to feed their meagre envy ; no mischiefs to tickle their devilish revenge ; but all the felicities with which that state abounds (viz : praise, love, contemplation), are such that they would loath and nauseate them, as too pure and refined for their depraved appetites ; and not improbably (if they had their own option), desire to fly to hell for shelter, to spirits of their own depravity, rather than stay to be tormented in a heaven so incongruous to 288 REGENERATION OPENED. their nature." So that if these men would be happy, they must either find out a new heaven, or get new hearts. Bishop Beveridge expresses himself thus upon this head : " Supposing it should please God to take us all up imme- diately into the highest heavens, and there place us around our blessed Saviour ; all such as are real saints among us, as love God above all things, and have prepared their minds for spiritual enjoyments, how glad would they be to see their Redeemer, shining in all his glory ! How sud- denly would they strike up with the choir of heaven, in singing the praises of Him that brought them thither ! What infinite pleasure would they take in the place, em- ployment, company, and every thing they see there ! But as for others who are still in their sins, and mind only earthly things, how sad and disconsolate would they be ! They would wonder to see the saints so pleasant and joy- ful ; for, as for their parts, they would see nothing there to take delight in ; in the midst of light they would be still in darkness, and in sorrow in the midst of joys, they would not hear the heavenly music, or if they did, it would sound harsh, and be all discords to them; they could not taste these spiritual dainties, or if they did, they could not relish or find any sweetness in them ; they could not see the face of God, or if they did, they would not be pleased, but terrified and confounded at it; and all this for the want of a true principle of grace and holiness, without which a blind man may as well delight in pictures, the deaf man in music, or a brute beast in metaphysics, as men of such tempers either in heaven, or God himself." REGENERATION OPENED. 289 Again, regeneration hath such a relation to our salva- tion, that it is indeed a pai't and beginning of it. Gratia, est aurora gloriae, grace is the very dawn of glory, differ- ing only in degree and duration from the happiness of heaven. " The truth is," saith Stanhope, " God in his •wisdom hath so ordered the matter, so admirably con- trived our nature and our duty, that virtue and happiness, grace and glory, are one and the same thing, differing only in the circumstances and several prospects we view them under. The good man begins his heaven upon earth, and finishes there what is imperfect here ; for the more he masters his sensual appetites, and gets above the world, the more he is spiritualized, and made meet to be a parta- ker with the saints in light." Pray consider seriously that precious, but awful place of holy scripture, Gal. vi. 15. It is observable here, that the apostle was speaking of some who desired to make a fair show in the flesh, and, therefore, urged the necessity of circumcision, who^n the apostle informed and assured that in Christ Jesus neither circumcision nor uncircum- cision availed anything, i. e., to salvation, but the new creature. Circumcision was certainly an ordinance of God's own appointment, a seal of the covenant between God and his people, (Rom. iv, 11,) a badge of distinction between them and the infidel nations, (Rom. iii. 2,) a sign of their original pravity, and of the necessity of inward sanctity. Jer. iv. 4. Col. ii. 13. Yet the apostle informs those who thought they were bound to observe it, that without an internal change, these supposed privileges 25 290 REGENERATION OPENED. would avail nothing, and by a parity of reason, (as Dr. Edwards justly observes,) " he must be interpreted to speak to us, that our sacramental washing in baptism, our spirit- ual gifts and endowments, our profound knowledge and learning, our observation of the ordinances of Christ, and our outward acts of religious worship, will all avail us nothing, unless we have a new principle implanted in us, such as influences our lives and produces evangelical obe- dience." But I proceed to the IVth thing proposed, which was to improve the doctrine. And Use 1. It informs us that the way to be made a mem- ber of the invisible church is by regeneration ; " For there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie ; but they which are written in the Lamb's book of life." Rev. xxi. 27. 2. It informs us of the love of God in revealing that way to us (Hos. viii. 12) ; which should strike our admira- tion and awake our gratitude. 3. It informs us of the love of Christ in purchasing, after such a painful manner, that life for his people, to which this way leads. " For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became 'poor, that ye through his poverty might be rich." 2 Cor. viii. 9. " Who hath abolished death and hath brought life and immortality to light through the gospel." 2 Tim. i. 10. That having your affections dead to, and weaned from, all enjoyments here, " your life may be hid with Christ in REGENERATION OPENED. 291 God ; that when he who is your life appears, you may ap- pear with him." Col. iii. 4. 4. It informs us of the emptiness and insufficiency of all outward and legal performances to obtain an actual interest in the purchased happiness, without good princi- ples of action, such as a new heart, and transcendent love to the divine majesty. " For a good tree bringeth not forth corrupt fruit : neither doth a corrupt tree bring forth good fruit." Luke vi. 43. Therefore, according to the words of Jesus, " If you would have the fruit good, you must make the tree good." Matt. xii. 33. For God is a Spirit, and, therefore, will not accept of, or be pleased with, any worship but that which is agreeable to his nature. John iv. 24. Use 2. Of examination. Now that you may know your present state and condition, I shall propose some characters of regeneration. Now, the first property of regeneration is divine life. As natural life is the natural product of generation, so is a spiritual life, of regeneration. Gal. ii. 20. 2 Cor. iv. 10. Now, this divine life has these following properties, by which it may be known, analogous or agreeable to the properties of a natural life. 1. Food. Without this a natural life would soon expire. Psa. civ. 29. Thus it is with the spiritual, " As new born babes desii-e the sincere milk of the word." 1 Pet. ii. 2. Some render the original words {logicon gala) rational milk, such as is fit for the nourishment, not of the body, but of the mind. A true convert desires the sincere milk. 292 REGENERATION OPENED. the pure word of God, not blended or diluted with adultera- ting, depraving, and debasing mixtures. It is the natural property of every kind of life to desire food suited to its nature, without which it cannot subsist. Now, as the natu- ral man chiefly longs after the enjoyments of this world, (Psa. iv. 6,) so does the new born person after heavenly enjoyments. Col. iii. 1. 2. Sense. As a natural life feels what opposeth it, grapples with its enemy, and if stronger, proves victorious, so it is eminently in the divine life, which having such supernatural assistances, proves too hard for its opponents. Gal. V. 17. 1 John v. 4, 18 & iii. 9. 3. Growth. It is natural for children to grow fast, if some uncommon accident does not prevent it, and that not in the head only, for indeed such are distempered with the rickets, but in all other parts proportionally ; so do babea in Christ grow fast, if not distempered (2 Thess. i. 3), and that not only in knowledge, but in faith, love, holiness. 2 Pet. iii. 18. " When I was a child I spake as a child, I thought as a child, when I became a man, I put away child- ish things." 1 Cor. xiii. 11. So it is with a growing Christian, he puts away childish things ; and this among the rest, viz : entertaining a fond imagination, that he shall be always dandled on his Father's knee, or in his Lord's lap, or always embraced in his Husband's arms : when he was but a babe in Jesus, he was apt to conclude his Father had quite abandoned him, if he lost sight of his face but for a little ; if he wanted the sweet sense of his love he was peevish and dejected ; but now he knows REGENERATION OPENED. 293 better, that he is not to live by sense but by faith. Gal. ii. 20. Thouo;h he retains still an earnest desire after com- munion with God, yet it is more discreet, believing and submissive ; and when they cannot perceive any growth in themselves after some time, they grieve and mourn. A child of God not only weeps at its birth but afterwards. Mr. Burkett has a very good observation upon this : " that as natural children come crying into the world, so no spiritual child is still-born," or born dumb. Acts ix. 11. We may justly reckon those graceless and unrenewed per- sons, who do not earnestly long and labour after growth, or mourn not for their little proficiency. Heb. vi. 1. Phil, iii. 14. They that are contented with stinted measures of supposed grace, in reality have no saving grace at all. 1 Cor. XV. 8. Eph. iii. 18. 4. Motion. This is an inseparable property of a natural life. Acts xvii. 28. When we see any thing stand stock still for a considerable time without the least motion, we know it is dead ; e. g.^ when we observe a statue void of motion, with its eyes fixed for some space of time, we are soon convinced, for all its fair face, that it has no life ; so when we behold professors of Christianity having but an empty form, without the powerful and pro- gressive practice of piety, (2 Tim. iii. 5,) may not we judge them, and should not they judge themselves to be (notwithstanding of their fair pretences) dead idols in a spiritual sense, void of the life of Jesus ? 5. A generative faculty, when grown to maturity : so those that have a divine life labour to communicate it to 25* 294 REGENERATION OPENED. others. John iv. 28, 29. Luke xxii. 32. Here we may apply justly that of the poet : Nascitur indigne, per quern non nascitur alter. " He is unworthy of life himself, who is not the cause of it to another." 6. Likeness. The father begets a son in his own like- ness ; so did the first Adam, (Gen. v. 3,) and so does the second. John iii. 6. The image of the first is of the earth earthy. 1 Cor. xv. 47 — 49. " For that which is born of the flesh is flesh ;" (John iii. 6 ;) i. e., exceedingly corrupt and sinful ; not only fleshly but flesh ; abstracts denote great degrees of what is spoken. Eph. v. 8. Man, by a sinful indulgence of his appetite, (Gen. iii. 6,) prostituted the dominion of his soul to the tyranny of sense ; so that now before conversion he is quite sunk in sensuality ; instead of deserving the honourable character of a living soul as formerly, (Gen. ii. 7,) he now incurs that just, but sarcasti- cal one of flesh ! His reason and all his noble powers are 80 degraded, unhinged and corrupted ; he acts with such indifierency about eternal, and with such vigour about tem- poral things, as if he had no soul, but was wholly flesh : a mere master-beast. But the image of the second Adam is heavenly and spiritual. 1 Cor. xv. 47 — 49. " For that which is born of the Spirit is spirit ;" (John iii. 6 ;) i. e., his soul has recovered its just, though lost, empire over the senses and brutish appetites, and is now guided and governed by the in- fluence and direction of the Holy Spirit. Rom. viii. 1, 4. As the natural parent communicates of his nature to the child, go those that are born of God are said to partake of the divine nature; (2 Pet. i. 4 ;) i. e., they have a certain resemblance REGENERATION OPENED. 295 of the moral, communicable perfections of the Deity, wrought in them : " They are holy as he is holy." 1 Pet. i. 15, 16. " Merciful as their Father is merciful." Luke vi. 36. " Perfect as their Father in heaven is perfect ;" (Matt. v. 48 ;) i. e., they endeavour earnestly after perfection of degrees as well as of parts. Phil. iii. 13, 14. Eph. v. 1, 2. So long as men are contrary to God in their generally pre- vailing dispositions, and course of action, we may tell them as our Lord the perverse Jews : " Ye are of your father the devil, and the lusts of your father ye will do." John viii. 44, 7. Love. A child hath a love to his father and brethren, ■which the law of nature teaches, and the likeness that is between them confirms. He is a very monster in nature that is void of this affection ! Thus the new-born Chris- tian hath 1. A predominant love to God in Christ. Psa. Ixxv. 25. Matt. X. 37. 2. A permanent love. John xv. 9, 10. 3. A panting, longing love. Psa. Ixxxiv. 1, 2. 4. An operative and efiicacious love. 2 Cor. v. 14. John xiv. 21. Rom. vi. 4, 5. And so he has a real, effectual, universal, and well grounded affection to the children of God, as his brethren in Christ. His affection does not con- sist in windy words (1 John iii. 17, 18) ; neither is his love limited to a party of his own denomination, temper, or sentiments. No, no ! that is too narrow a circle for truly Christian love, (such a confined affection is but a natural, selfish, party zeal, which does not deserve the name of love,) which extends itself to all that carry the image of the holy 296 REGENERATION OPENED. God, and speak in the language of Canaan, of whatever nation they be, or denomination they bear ; and as he loves all Christians for what of God he sees in them, so conse- quently his affection is carried forth with a greater degree of ardour towards such as excel others in holiness, humility, and circumspection ; and that not with a fearful but com- placential respect. Psa. xvi. 3. 1 John iv. 8. The 8th Character is that change of the practice which I described in the doctrinal part of this discourse ; which I think is rather an effect of the new birth than a part of it. It is observable that, in every generation, there is a great change in the old creation, to which this work of God is for many and weighty reasons compared. Eph. ii. 10. There was an admirable alteration, when the present most beautiful and regular system of things was produced by the agency of the infinite Spirit of God (who moved upon the face of the waters), out of the former disorder, dark mass, and confused chaos. So is there not an admirable change, when a profane, ignorant, sottish creature is turned into a sober, holy, heavenly Christian? "Give me," says Lac- tantius, " a man as profane and abusive, as lewd and las- civious, as can be imagined, and with a few instructions of God, I will make him as meek and innocent as a lamb. Could ever any of the philosophers do this ?" Lib. 2. In short, such a change deserves our admiration more than if a clod of earth were turned into a star of heaven. This is no less a change than from darkness to light, from death to life. Eph. V. 8. And now, brethren, I pray you, for Christ's sake, REGENERATION OPENED. 297 examine yourselves, whether you have had the experience of these things ; it is easy to he mistaken in this matter, and a mistake is dangerous. Jer. xvii, 9. Prov. xiv. 12. I shall propose a few questions to your consciences, from what I have heen treating of, and I beg you would answer them impartially as in the presence of God. And Quest. 1. Has sin been discovered, and applied to your consciences with power, both in respect of its vile nature, and dreadful eflfects, by the law of God, and the Spirit of God, as I before described ? Q. 2. Have you been made to see your lost and deplorable state by nature, so as to be exceedingly dis- tressed, and put to a soul-afflicting plunge and loss, about obtaining deliverance out of it, and shut up to Christ as the only door of hope ? Acts ii. 37 & xiv. 27. John x. 7. Q. 3. Hast thou, sinner, been made to inquire after, and seek for relief, with anguish of soul ? Acts ix. Q. 4. Has the Lord Jesus been discovered by his word and Spirit to your inquiring, burdened, anxious soul, in his mediatorial excellency and sufficiency? Matt. xi. 21. Gal. i. 16. Q. 5. And have you, with deliberation and resolution, unreservedly closed with the offered Redeemer, upon the terms of disciplcship he has specified, viz : of taking up his cross, denying yourselves and following him ? John i. 12. Luke ix. 23 & xiv. 26. That is, have you been, and are you willing, and heartily resolved, to quit freely and cheerfully your dearest natural and civil interests, your friends, relations, estates, lives, liberties, respectively, if 298 REGENERATION OPENED. called to it, for the defence of truth, and readily embrace shame, solitude, poverty and death ? Are you willing also to abandon your own righteousness, all your religious per- formances in point of dependence, and absolutely, imme- diately, and freely, forsake all your darling lusts, and em- brace strict holiness ? What sayest thou, sinner ? How is it with thee in these respects, willing or not ? What ! does that man say, It is hard — I cannot now ? Wretched soul ! As the Lord lives, thou art a dead man. Q. 6. Are old things passed away ? 2 Cor. v. 17. As particularly, 1. Is thy old blindness removed? 1 Pet. i. 4. 2. Thy old security disturbed ? Luke xi. 21. 3. Thy old hope sapped at the foundation ? Rom. vii. 9. 4. Thy old enmity against God's people subdued ? Cant. vi. 1. 5. Thy old, carnal, worldly thoughts, affections and practice altered, or are they still as they were ? Why then, I may say to thee, as the apostle Peter to Simon Magus, " Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God. I perceive thou art in the gall of bitterness, and in the bond of iniquity." Acts. viii. 21, 23. Q. 7. Are all things made new? 2 Cor. v. 17. As particularly, 1. Hast thou that new light in the understanding ? Acts xxvi. 18. 2. That pliableness in the will ? Psa. ex. 3. Acts ix. 6. 3. That proneness in the affections Godward and heaven- ward, which I before described? Col. iii. 2. REGENERATION OPENED. 299 4. That tenderness of conscience ? 5. That tenaciousness of memory respecting divine things? Psa. cxix. 98. 6. That reformation in practice, which was before de- scribed ? Q. 8. Have you had that life of God, that likeness to God, that love for God and his people, which was before spoken of? Q. 9. Is your obedience evangelical, universal, con- tinual ? But I proceed to Use 3. which is of conviction and terror to those that are not born again ; but who are they, and what may afford them necessary terror ? 1. More generally, you are they who cannot, with a good conscience, say yea in answer to the nine questions I proposed before. But, more particularly, 1. May persons make a strict profession of piety, and be admitted to, and enjoy religious privileges, and so pass for Christians, and yet be unconverted ? How far, then, are you from this blessed change, who even scorn to pro- fess Christ and piety, who disdain and disclaim the very name saint, as a term of reproach, a badge of dishonour, and grin and show your teeth (silly souls !) when the very word is but mentioned in your hearing ? Remember, for this you shall gnash your teeth in hell, except ye repent. I suppose you think to be saved without the new birth, in a way of your own contrivance, (0 blind moles !) ay, but then, the devil, your dear father, and your brethren, the 300 REGENERATION OPENED. sons of Belial, the whole crew of profane, unclean rebels and venomous vermin the burdened earth now bears, or hell contains, must be saved along with you, and a pretty company you would make all together, would you not ? A fine heaven, indeed ! How can you expect that Christ will own you hereafter, when you will not own him here ? 2. May people be convinced of sin, and of their lost and deplorable condition because of sin, so as to be in great distress about it, without being new born ? Alas, then ! What will become of you who are yet secure and asleep in sin ? 3. May persons be restrained from gross impieties and yet be in a state of death, estranged from this divine birth ? Oh ! what will then become of you who give a loose to profaneness, swearing, sabbath-breaking, drunkenness, uncleanness, fraud, and the derision of what is good ? Are not burnings, burnings from God, burnings hotter than Sodom's flame, likely to be your portion ? 4. May persons attain the form of piety, and be exter- nally regular in the performance of all religious duties, and yet not be new born ? Then, wretched sinners ! how far are you from this divine birth, who profane God's name, slight his word and ordinances by neglecting to at- tend upon the one, and to seek preparation for the other, who, as fearlessly as profanely, violate his holy sabbaths, and neglect many positive duties of religion ? Read that passage of God's word, and blush and tremble. Matt. v. 20. 5. May people have great gifts and good motions, and REGENERATION OPENED. 301 want this new birth I have been treating upon ? Then what will become of you, ignorant souls, especially such of you as are willingly ignorant ? how far are you from a sound conversion to God, which begins in light and know- ledge! 1 Cor. iv. 6. And how far will you be at last from obtaining that inheritance conversion qualifies persons for? Isa. xxvii. 11. 2 Thess. i. 7, 8. 6. May persons have a partial alteration upon some or all the powers of their souls, and be almost persuaded to be real Christians, and yet be void of the new birth ? What will become of you, hardened wretches, every of whose faculties is perhaps altered for the worse, whose necks are as an iron sinew, and whose brow is brass ? Pharisees, heathens and devils outdo you in what is good. The Phar- isees in most or in all the outward duties of religion. Phil, iii. The heathens in their morality (perhaps), e. g., the Turks or some of them, have had a greater concern about their souls than thou hast. Remember trembling Felix, and be ashamed of thy horrible stupidity ! Yea, the very devils tremble, and yet thou art senseless ! man ! Is thy breast adamant, or thy bowels iron, that thou thus slightest the terrors of the Almighty, which set themselves in battle array against thee ? Canst thou imagine that thou art new born, or shalt be saved in this condition ? No, no : be not deceived, the devil himself would find as easy an admission into heaven as thou in thy present condition, as our text demonstrates. 7. May persons have a zeal for religion as Jehu and others, and yet be unconverted ? Oh then ! What will become of 26 802 REGENERATION OPENED. you, lifeless, listless, careless Gallios in religious affairs, who do not care a straw whether religion prospers or not ? If you can but get worldly prosperity, if you can but with Gehazi get the changes of raiment, with Judas carry the bag, or with cursed Achan get the wedges of gold, you care not, perhaps, though for it you should betray Christ's cause, and bring judgments upon others. But will not such lukewarm, selfish wretches be spued out of Christ's mouth ? Rev. iii. 16. How far are ye, poor souls, from this divine birth? 8. May unconverted persons come so far as to love God's people, associate with them, and delight in hearing of God's word, and attending upon his ordinances ? How far then are those from regeneration, or the way to it, who do not come half so far as hypocrites in this ? Instead of associating with God's people, they carefully avoid their company, deride them, and spitefully abuse them, and most contemptuously neglect opportunities of hearing God's word, instead of delighting in it, and that, forsooth, because the preacher will not be false to God and souls, and preach smooth things according to their fancy. Will not Herod, that heard John the Baptist gladly, rise up in judgment at last, and condemn the haughty and contemptuous wi'etches of this generation? 9. May persons be brought to mourn for sin with bitter- ness and anguish, and yet be strangers to the new birth, as Ahab and Judas? How far, then, are those monsters in nature from conversion, who, instead of mourning for their impieties, boast of them, and so glory in their shame ? EEGENERATION OPENED. 303 But what are the miseries of those and all other kinds of unconverted sinners ? Ans. 1. Ye are blind men. Acts xxvi. 18. Ye see not the beauty of holiness, of Christ and heaven, otherwise ye would not live as ye do. John iv. 10. 2. Poor men, however you swell and strut in worldly wealth and grandeur. Rev. iii. 17. 3. Mad men, Psalm xiv. 1, compared with x. 1. Luke XV. 17. You act like distracted men in preferring sin to holiness, perishing, sensual gratifications to the pure, sin- less, and everlasting delights that are at God's right hand. Do you not act like fools in preferring your lusts to God and Christ — your worldly gain, which lasts but for a moment, to an immortal crown of life ? And does not your folly and madness eminently appear in your daring to aflfront such a sovereign, infinite Majesty, whom you can neither over- come, deceive nor avoid, whose loving-kindness is better than life, but whose anger is worse than death, and you will find it so in a little time, when you shall wish for death as a sanctuary from it, but shall not obtain your desire ? • 4. Dead men, wholly void of divine life. Eph. ii. 1. 5. Darkened men, or men under the power of darkness. Eph. V. 8. Col. i. 13. By which metaphor the Scriptures express all kinds of misery. Psa. xxiii. 4. Matt. xxii. 13. Isa. 1. 10. 6. Possessed men, under the power and government, and in the possession, of the devil, his slaves, his vassals. Luke xi. 21. 1 John iii. 8, 10. 2 Tim. ii. 26. 7. You arc cursed men, cursed by the God that made 304 REGENERATION OPENED. you, which none can revoke but himself, and who has declared he will not unless ye repent. Gal. iii. 10. Luke xiii. 3. 8. You are condemned men. John iii. 18. 9. Guilty men. Mark iv. 12. And remember, God has said he will "by no means clear the guilty." Num. xiv. 18. 10. You are bereaved men, secluded from, and bereaved of, all the notices and sweet intimations of God's peculiar favour and friendship, in this world or the next. You are without God in the world, and what can be worse than, this ? Eph. ii. 12. And as you are justly deprived of his love, so you are continually exposed to his wrath. John iii. 36. You are the very children of the devil by imitation and possession, the seed of the serpent. Gen. iii. 13. 1 John iii. 9, 10, John viii. 44. 11. Miserable men ; you are not only void of true light, life, comfort in this world, but of any interest in the in- heritance of God's chosen in the next, as our text asserts, and are entitled to a very contrary portion. Eph. ii. 3. 12. Murdering men, cruel murderers, self-murderers,^ soul-murderers. Ezek. xviii. 31, 32 & xxxiii. 11. 13. Inexcusable men ; your eternal damnation is but the natural and necessary fruits of your own wickedness and obstinacy, in rejecting, against your own souls, God's re- peated warnings and invitations ; and therefore it is but justice, and that not owing to any rigorous severity of God, but entirely to your own cruelty and barbarity, against yourselves, that you should perish. Hos. xiii. 9. REGENERATION OPENED. 305 Acts xili. 46. And this you -will be forced to own at last to God's honour, and your own shame. Matt. xxii. 11, 12. For you have slighted the remedy provided with infinite cost for sin ; this will make your sin inexcusable, your damnation unavoidable, and yourselves unworthy of pity, because your misery is a voluntary misery, but the fruits of your own choice. Psa. xcv. 8, 11. Matt. xxii. 3, 5 & xxviii. 37. Prov. xxix. 1. What unspeakable pain will your reflections upon these things cause in your consciences to eternity ! Mark ix. 44. Isa. Ixvi. 24. Oh ! think of these things and apply them to heart before it is too late, and never rest until you get converting grace. 26 ROBERT SMITH, D. D. The Rev. Robert Smith was born in Ireland, and was descended froui a Scottish family which had taken refuge in that country, and had settled in Londonderry. About the year 1730, his parents emi- grated to North America, and brought their son Robert, then a child, with them. His ancestors, both by his father's and mother's Bide, were substantial farmers, and had for several generations been distinguished for a vein of good sense, and for prudent deportment, and, what is better still, for fervent piety. The residence of Dr. Smith's parents was on the head waters of the Brandywine, about forty miles from the city of Philadelphia, where he was brought up in the pursuit of agriculture. At the age of fifteen or sixteen, he became a subject of divine grace, under the preaching of Mr. Whitefield, who spent some time in his father's neighbourhood on his first visit to America. As soon as young Mr. Smith had experienced the power of religion in his own soul, he felt a strong desire to become a preacher, that he might make known the precious truths of the gospel to his fellow men. In this desire, his pious parents readily concurred, and with their permission, he placed himself under the tuition of the Rev. Samuel Blair, at his school in Faggs Manor. Here, for several years, he pursued his classical, and then his theological studies. C 306 ) ROBERT SMITH, D. D. 307 In the year 1750, he was licensed to preach the gospel, and waa married to a younger sister of his venerated preceptor. In the year 1751, the next after his licensure, he was ordained and installed pastor of the Presbyterian church in Pequea, in the county of Lan- caster, Pa., in which situation he continued to labour faithfully to the time of his death. lie was ordained by the Presbytery of New Castle, within the jurisdiction of which his church lay. In the year 1784, Mr. Smith received from the College of New Jersey the honorary degree of Doctor of Divinity, and seldom has that degree been more judiciously conferred ; for Mr. Smith was a sound and well-informed theologian, of which he gave evidence in several productions of his pen. He also excelled as a preacher. His discourses were instructive, evangelical, and deeply impressive. Shortly after his settlement at Pequea, Mr. Smith established a school, with a special view to the gospel ministry, where the Latin, Greek, and Hebrew languages were taught. In this school, Mr. Smith was assisted by respectable and able teachers ; and a large number of young men were here prepared for entering the ministry, before any college existed within the limits of the Presbyterian church; and after the erection of the College of New Jersey at Princeton, young men were fitted to enter that institution, of which Dr. Smith was one of the early and zealous friends. Beloved and esteemed by all who knew him, he was held in high estimation through a large extent of country, and was looked up to as a father by the churches in Pennsylvania and the neighbouring states. In the year 1790, he was chosen the moderator of the General Assembly ; and in 1791, was again a member, and preached before that body at its opening, with uncommon ardour and eleva- tion of mind. The last public act of hia life, was that of attending a meeting of the trustees of the College of New Jersey, at the distance of a hundred miles from home. At this time his bodily health was much reduced, and the effect of this fatiguing journey was to exhaust and debilitate him exceedingly. When he had nearly reached his home, 308 ROBERT SMITH, D. D. he found it necessary to call at the house of a friend to obtain a little rest and refreshment. He met the family with his wonted be- nignity and affection, and requested the opportunity of retiring for a short time to a private chamber ; and there in a few minutes, without a struggle or a groan, "he calmly and sweetly breathed out his soul ;" and the same smile, with which he entered this friend's house, seemed to be imprinted on his countenance after death. He died in the 63d year of his age. THE PRINCIPLE OF SIN AND HOLINESS. BY THE REV. EGBERT SMITH, D. D. •' But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." — Rom. vii. 23. The gracious heart is a seat of conflict, the greatest, and most important ! a conflict between the flesh and the spirit. Nor does the highest degree of grace raise ita subject above the necessity of engaging in this debate. A pregnant instance of this we find in the eminently holy apostle Paul, who, after all his advancement in the spiritual life, " sees a law in his members warring against the law of his mind." In this engagement, we may, first, observe the com- batants, viz : " the law of the members, and the law of the mind;" i. e., grace, and indwelling sin,* which * That the apostle does not speak in this passage of the operations of the soul before its conversion, as some suppose, and that, therefore, the opponents in this debate are sin and holiness, and not conscience and reason only contending with depraved appetites and passions, will plainly appear by consulting the context, where he speaks in the strongest (309) 310 THE PRINCIPLE OP mutually engage each other, and warmly contend for vic- tory. These have displayed their banners under their re- spective sovereigns : Jesus, the Prince of peace, and Satan, the prince of darkness. The generals of the field are, " the beloved lust," which most easily besets us, on the side of sin ; and on the side of grace, faith, to which, among all the graces, the preeminence is given in the spiritual warfare. And while those opposite principles resist each other, as contending parties of different aims and interests, they respectively operate upon the heart, like laws of different tendencies.* Secondly, we may take notice of what is sometimes the sad event with respect to the better side, which is overcome so far, that the believer is brought " into captivity to the law of sin." The law of sin is the same as the law of the members, mentioned in the former clause. To be brought into captivity to it, is to be brought under its power. Now, doleful as this event is, there is something in it, which pleads the spiritual soldier's loyalty to his Sovereign ; he does not capitulate, or come to terms of agreement with sin ; but is overcome, and taken as a reluctant and mourn- terms of his hatred to sin, and delight in the law of God ; characters ■which can never be predicated of the unregenerate, whose hearts are unyielding enmity against God. * We have here, as is usual in scripture, an assemblage of metaphors, viz: war, and law, to illustrate the same subject. For such is the sub- limity of divine truths, and the imperfection of the things of nature, that no allusion drawn from them, can fully illustrate any one point ; therefore a number of these are frequently used, that one may help to Bupply the deficiency of the other. SIN AND HOLINESS. 311 ful captive. The engagement often appears dubious, now on one side, now another, seeming to overcome, as Israel and Amalek of old. When Moses let down his hands, Ama- lek prevailed: Israel prevailed when he held them up. So sin prevails, when Christ withholds the aids of his Spirit ; when he grants them, grace prevails. Yet, in general, grace has the ascendency, and shall finally obtain a glorious victory. A mistake about this warfare proves fatal to many car- nal professors, who fondly imagine that they are pious, mistaking the reproaches of a natural conscience for the spiritual conflict : a conflict, of which they never had any experience, and, infatuated with this delusion, they rest secure in a graceless state. On the other hand, their fears that all their debates with sin are only some stings of con- science, and, consequently, that they are yet children of wrath, frequently obstruct both the duty and comfort of the saints. Therefore, that I may aff'ord conviction to the one, and relief to the other, I shall attempt in the follow- ing pages to explain : I. The nature of grace, and show the reasons why it is called a law of the mind. II. The nature of indwelling sin, and the reasons why it is called the law of the members. III. The nature of the conflict between these opposite principles, and give some marks by which it may be dis- tinguished from the uneasiness arising in the breasts of unbelievers. I. I am to explain the nature of grace, and show the reasons why it is called a law of the mind. 312 THE PRINCIPLE OF Now, grace is a principle of spiritual life infused into the soul by the Holy Ghost. This divine principle receives various denominations in the word of God, as "being born again," " regeneration," "a new heart," " a new creature," "God's workmanship created anew:" all which phrases, with many others, plainly evince, that grace is a new, a spiritual, a holy nature; nay, it is called a "divine nature," (2 Pet. i. 4,) because it is the impress of God's moral glo- ries upon the soul. I shall not enter into the dispute, whether this principle precisely consists in divine light let into the mind, or in a holy affection. I think it is most safe and proper to describe it as consisting of both. For grace is a restoration of what we lost by the fall, viz : of the divine image, consisting in knowledge, righteousness, and holiness. Eph. iv. 24. Col. iii. 10. Righteousness is seated in the will, holiness in the affections. The affec- tions are sundry vigorous operations of the will, attended with sensible commotions of the animal spirits. It follows, then, that holiness in the affections is the vigorous operation of righteousness in the will. But the will has a respect to objects as eligible, and the ground of its choice is the appre- hended goodness of its objects, by which an affection for them is excited. Love to their objects is, for the same reason, necessarily supposed in the affections. This is evident in all the religious affections. Sorrow for sin is affliction of the mind for wrongs done to a beloved object. The soul's expectation of a future good, undoubtedly, sup- poseth her love to the object of her hope. Desire is the aspiration of love, and joy in its triumph. On the whole, SIN AND HOLINESS. 313 it appears, that an affection for divine objects is the very essence of righteousness and holiness ; and that this affec- tion, and knowledge, the other part of the divine image, are the very constituents of a gracious principle, or the new- nature. On this account grace is called, "the law of God written upon the heart," (Jer. xxxi. 33,) a phrase of equal import with the law of the mind, and plainly implies a sanctifying knowledge of the objects exhibited in the law, and a hearty regard for them impressed upon the heart by the Spirit of God. 1. Then a leading ingredient of true grace consists in a view of the transcendent beauty of divine objects. The principal object viewed is the glory of God's moral perfec- tions displayed in the salvation of lost sinners. This necessarily supposeth a view of Christ's wiUingness and ability to save ; for it is in his face alone, that we can ob- tain "the light of the knowledge of the glory of God," (2 Cor. iv. 6,) a view of the extent, the spirituality, and purity of God's law, which is a transcript of his glory, and the means by which we are convinced of the need of Christ — a view of the fulness and amazing glory of the new covenant plan of life, in its nature, privileges, and precious promises — and, in short, it supposeth a just view of the various foundation-doctrines of the gospel, particu- larly of the necessity and beauty of holiness in its several branches. Of these things, true believers obtain views different in their nature and effects from the views of any graceless persons. The graceless, as rational creatures, may discern the meaning of words and propositions, the 27 314 THE PRINCIPLE OF connection of sentences, and the propriety of conclusions drawn from rational premises. But there is a spiritual and holy beauty in divine objects which, being morally blind and vitiated, they cannot discern nor relish ; there- fore, they have no just idea of the objects at all. Sin has spread a veil of darkness over their hearts, exceeding the midnight shades, and adding fresh gloom to hell itself. They understand gospel doctrines no otherwise than a logician understands a system of logic, viz : by the mere strength of natural powers. With devils, they may con- fess that Jesus is the Son of God; they may, with them, believe there is one God; nay, they may believe and tremble, without the least true discovery of, or the least affection for, his holy, transcendent beauties. Some may brand this doctrine with the odious name of enthusiasm ; but I shall rest safely under the censure while divine testi- mony assures me, " that the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him ; neither can he know them, because they are spiritu- ally discerned." 1 Cor. ii. 14. They are spiritually dis- cerned, but he has not a spiritual eye to discern them. Graceless sinners quite mistake the nature of divine ob- jects. At one time, they conceive of God as all mercy ; at another, as all justice ; and again, will not conceive of him either as merciful or as just ; but only think of him, as an idle, unconcerned spectator of the universe, " saying in their hearts. The Lord will not do good, neither will he do evil." Zeph. i. 12. Before I proceed farther, I beg your patience, while I suggest an argument or two in proof SIN AND HOLINESS. 315 of this point. 1st. It appears from their dependence upon themselves for salvation, of which they are all guiltj, whatever may be their profession to the contrary, or to whatsoever degree of knoAvledge they may have attained. But what false ideas must this suppose of the rectitude of Jehovah, the perfection of his law, and the awful maligni- ty of sin ! and what unbelief, as well as ignorance of the whole gospel scheme of life through Jesus Christ ! 2d. Seeing the nature of the human soul is such, that it imme- diately makes choice of that which appears most excellent, and best for it in its present circumstances, their giving their preference to sin and the world, is a plain evidence that they do not understand nor relish the superior glory of divine things. How splendid soever their profession of religion may be, they do not believe what they profess, but are infidels in heart. They may, indeed, yield their assent to this truth, that religion is the best choice, and may resolve to be religious hereafter, but for the present they see more beauty in creatures, and taste more sweet- ness in creature enjoyments, than in holiness ; nor would they ever resolve to be religious in any future period, nor ever desire any other than a Mahometan paradise, did they not fear the wrath of God. Corrupt aifections spread a veil over their hearts, and provoke Jehovah, in just resentment, to conceal his glorv in a cloud of vengeance. Therefore, though they may sometimes be struck with awful apprehensions of his awful majesty, yet they do not discover the amiable glory and beauty of his perfections, till it pleases God to make them 316 THE PRINCIPLE OF sliine upon their hearts in the face of Jesus Christ, by •whose atonement the human offence was removed, and a way opened, in which he could, consistent with his glory, grant saving manifestations of himself to a lost and sinning world. But when the Holy Ghost rends the veil from their hearts, he discovers to them the transcendent beauties of Jehovah with such irresistible efficacy, and brightness of spiritual evidence, as transforms them into the same likeness ; " for with open face beholding as in a glass the glory of the Lord, they are changed into the same image, from glory to glory, even as by the Spirit of the Lord." 2 Cor. iii. 16 — 18. By that very influence which reveals the glory of God to them, the Holy Spirit forms in their hearts a supreme regard for his glory, which brings me to observe, 2. That a principle of grace necessarily includes a supreme affection for God. This affection is the very essence of holiness. For to view objects in their own nature, and to acquiesce in, and esteem them in proportion to their worth, is, doubtless, most fit and becoming. Now as God knows no equal, he cannot but view and acquiesce in his own glory as supreme ; consequently, he cannot but have an infinite complacency, in a supreme affection for his glory, and an infinite displacency in the least disaffection thereto, in the reasonable creatures. This is his holiness, or the rectitude of his nature, and is the foundation and pattern of all moral excellency. But grace being the impression of God's moral image upon the soul, by which it bears a conformity to his holiness, there is necessarily SIN AND HOLINESS. 317 contained in its very essence a transcendent love for his glory. It is the nature of sin to draw our affections off from God, and fix them upon the creatures ; and it is the nature of grace to place them again upon God ; "for they who are after the flesh, mind the things of the flesh ; but they who are after the Spirit, the things of the Spirit." Rom. viii. 5. The saints esteem God as an object worthy of all their affections, and earnestly desire the enjoyment of him as the greatest good. They see a transcendent beauty in all his glories, and love him for them all — for his justice and holiness, as well as for his goodness. And because they love God, they love his image, in whomsoever they behold it, and every mean in which he affords them true communion with himself. The saints they esteem as " the excellent of the earth," and choose them as companions in their way to heaven. Psa. xiv. 2. They delight in the law of God as the transcript of his glory ; and in the gos- pel, as the brightest glass by which his beauties are reflected. In one word, they take delight in the most spiritual sermons, books, and conversation, and in all the ordinances and duties of religion, because these are the means through which he displays his glory, and affords them the sweetest sensations of his love. By this time, you may easily perceive, that the grand constituents of the new man are faith and love in their simple nature, i. e., existing as principles of grace in the soul. In believers' views of divine objects, is implied such clear objective certainty, as obtains the firmest assent of 27* 318 THE PRINCIPLE OF their minds to their reality and importance. This is faith in the understanding, in which sense faith is called, " the knowledge of God's will in all spiritual wisdom and under- standing," (Col. i. 2,) " and the full assurance of the under- standing." Col. ii. 2. And in this sense the gospel is said to have come to the Thessalonians " in much assurance." * 1 Thess. i. 5. Love being the sum of the divine law "written upon the heart of our first parents, was an original affection of nature. This heaven-born beauty, which was lost by sin, is the glorious image drawn by the Holy Spirit, when he writes the law upon our hearts. Love is therefore the sum of religion. It was the reigning affection in innocence. It is the reigning affection in grace. And it will reign triumphant in glory, when the other graces shall for ever cease. The other graces, which only become necessary by our apostasy, and not from our original make, are evidences of love, and flow from it as their source. f From what has been said, we see with what * Faith, in this view of it, is a necessary prerequisite to faith as seated in the will, which is the soul's choice of the object as good, the truth of which is apprehended by the understanding. Or, in other words, the soul's view of the truth and excellency of an object, necessarily precedes her embracing that object as good. But it is her choice of the object, which is the justifying act of faith ; for this is that act, by which we ac- cept of, and are united to, Christ. Nor is saving faith distinguished from the faith of hypocrites, only by the soul's embracing Christ, but also by her assent to his suitableness to save ; for, as I have already observed, graceless persons never obtain a just view of divine objects ; therefore, they never make choice of them. •j- Love, being a principle of grace, is a necessary ingredient of all the graces, (which are specifically distinguished from each other, by tteir SIN AND HOLINESS. 319 propriety divines have called faith and love radical graces, and gracious principles. For, in their simple nature, they are holy principles, from whence all the graces grow up, as so many fruitful branches of holiness ; they are the foundation of all those spiritual exercises of heart and practice, which are the native acts and evidences of a spiritual life.* If we are " Grod's workmanship created anew, it is to good works." Eph. ii. 10. God " takes aAvay the stony heart out of our flesh, and gives us au heart of flesh, that we may walk in his statutes to do them" (Ezek. xxxix. 26, 27); viz: in that spiritual and holy manner, which is congruous to his holiness and the spirituality of his nature. acts and motives,) and only differs from the acts of love, considered as a distinct grace, as a fountain differs from the streams which issue from it. * God has implanted in nature, a principle of action suited to the various operations which arise from it. And can we suppose he will be less liberal in dispensing his special favours ? Or that we can perform truly holy actions without a spiritual principle ? As well may we expect streams without a fountain, or living actions from a dead carcase. " Being dead in trespasses and sins," we cannot exert the acts of a spiritual life, till animated from above with a living principle. While we continue in a state of nature, the ends, the motives, and the principles of our actions being merely selfish, they are morally evil, though the nature of them be good; therefore are they, in a spiritual sense, dead works. Yet we are not to suppose, that believers without the immediate concurrence of the Holy Spirit, can exert the acts of a spiritual life, by virtue of a principle of holiness disposing them thereto. For as it is by almighty power upholding the frame of nature, and keeping all its springs in tune, that we are enabled to perform natural actions ; so it is only by the Holy Spirit's maintaining and exciting the principle of grace implanted in us, that we can perform spiritual actions. Therefore says Christ to his disciples, '• Without me, ye can do nothing." 320 THE PRINCIPLE OF Our way is now prepared to show why grace is called "a law of the mind." Like a law, it has a prevailing in- fluence over all the powers and operations, aims and pur- suits of the mind. Laws are made for the government of their subjects, and for that purpose, afford light to direct, and motives to influence their conduct. But grace is a principle of light and love in the minds of believers; "light Avhich shines brighter and brighter to the perfect day." Prov. iv. 18. The more they view divine objects, the more beauties they discover in them, and consequently, the more ardent is the flame of their love towards them. Love is a very powerful passion, which, by its sweetness, strongly impels the mind to desire, and endeavour to obtain, the enjoyment of its object; especially when its object is viewed as most amiable. Believers have, therefore, the most prevailing motives, both from within and without, to excite them to every pious exercise of heart and life. The in- comparable beauty of divine objects, and the inexpressible sweetness of love to them, inflame their soul with strong desires to obtain the fullest enjoyment of them. Time would fail to mention the powerful motives to repentance and universal obedience, to every grace and every duty, arising from the personal, uncreated glories of Jehovah; from creating, preserving and redeeming goodness ; from the fulness and excellent frame of the new covenant; from the endless glories and happiness of heaven ; and from the necessity, reasonableness, sweetness and importance of religion in its various branches. But none are stronger or sweeter than those drawn from the cross of Christ. SIN AND HOLINESS. 321 The invincible charms of his love, the riches of his par- doning mercy, and the amazing stoops of his condescension therein displayed, sweetly open the springs of all the affections, and irresistibly captivate the whole soul. Conscious of the comforts arising from spiritual views and affections, believers languish when they lose their frame, and with the solicitous spouse, Importunately seek their Lord, until he is pleased to restore to them a sense of his love. And the more they drink of this fountam, the stronger they thirst. Their enjoyments only excite their desires. It Is a natural and invincible property of the human mind, to desire not only a repetition, but higher degrees of those enjoyments, in which it finds a transcen- dent satisfaction. When the Lord condescended "to speak to Moses, face to face, as a man speaketh to his friend," the pleasure of this sweet Interview excites him to put up this ardent prayer, "I beseech thee, show me thy glory." Ex. xxx. 11, 18. So insatiable was his desire, that, had his request been granted in its full extent, it would have proved fatal to his mortal frame ; therefore the Lord says to him, " Thou canst not see my face ; for there shall no man see me and live." Ex. xxxlii. 20. A love to the end, reconciles them to the means of obtalnlno- the end. Because they delight In communion with God, they delight in all his ordinances and commands, the means of communion with him. They desire to " remain in the house of the Lord, to behold his beauty, and be satisfied with marrow and fatness." Psa. xxvii. 4. Ixlii. 1, 5. " Delighting in the law of God after the inward man," 322 THE PRINCIPLE OF they perform the duties required in it, not of constraint, but with a ready mind, for their obedience is the willing offering of love. Rom. vii. 22. John xiv. 15. The most difficult as well as the most easy duties are their choice. And as holy objects have command of their hearts, they perform duty with fervency, when the edge of their affec- tions is not blunted with temptation and sin. In one word, grace overcomes temptation, resists sin, excites believers to war a good warfare, and run with patience the race that is set before them, until they obtain the glorious prize at the end of their race. Thus does it powerfully prevail in the heart like a law. And, Oh ! happy, inexpressibly happy for believers, were this the only principle which has influ- ence upon their actions. But alas ! another principle, the direct reverse of this, often disturbs their peace, and brings them into captivity to the law of sin. But this leads us, in the II. place, to explain the nature of indwelling sin, and show why it is called a law of the members. Though believers are sanctified in every part, they are perfectly sanctified in none; a sinful principle remains in them which, like a law, operates in their members, and wars against the law of their minds. This principle is original corruption, and it is represented by the members of the body. 1. Because as the body is but one entire frame consist- ing of many members, so original sin is one mass of im- purity, which defiles the whole man, and, therefore, con- sists of many branches. It is darkness in the understand- SIN AND HOLINESS. 323 ing, aversion to divine things in the will, filthiness in all the affections, baseness and irregularity in all the sensual appetites. 2. The principal reason why it is thus represented is, because it exerts itself chiefly in and by the members of the natural body. Sin altering the temperament of our bodies, has introduced into the animal frame such a strength and irregularity of sensual appetites, as powerfully attach our souls to sensible objects. By virtue of the law of union between our souls and bodies, they have a mutual influence upon each other : carnal appetites are corrected or excited by the views of the mind; the mind is subjected to carnal appetites. Sensitive propensities exciting fancy to sport with sensible flesh, pleasing objects, and these, in their turn, striking the fancy through the avenues of the senses, kindle an impure flame in the aff'ections, and strongly attract them to forbidden objects, or fix them ex- cessively on lawful ones. But so far as our affections for creatures exceed due bounds, so far they are taken off from God, and set in opposition to his glory. From the carnal tendencies of the heart arise the most filthy scenes of drunkenness, uncleanness, gluttony, thefts, robberies, unlawful and excessive gambling, and frolicking of every kind. Besides these lusts that have their seat more immediately in the flesh, vices of the mind (such as pride, malice, envy, hatred, wrath) are called carnal lusts, and lusts of the flesh ; not only because they are part of carnal men's characters, but also because they are excited and strengthened by the propensities of the flesh. All the 324 THE PRINCIPLE OF wild irregularities of fancy and passion are influenced by the irregularities which sin has introduced into the animal frame. Occasions to sin lie much in our flesh and blood. The enjoyments of sensible things, being agreeable to the flesh, are the object of carnal desires. The riches, the luxuries, the pomp, and the various gayeties of this life, are the gods of ungodly sinners, and temptations to the saints themselves. Fine clothes, fine houses, glittering equipages, and high sounding titles, strike the mind with their fancied beauty. Relishing dishes and flowing bowls please voluptuous palates. The adulterer's heart is caught by delusive charms. Large treasures and large estates are snares for the covetous. By Bathsheba's beauty, David's lust is inflamed, and Achan's covetous desire, by a wedge of gold. The glory of his kingdom swells the pride of Nebuchadnezzar's heart ; and an unbounded thirst for un- rivalled military honours, prompts Joab to jealousy and murder. By this time it may easily appear, that indwelling sin is called a law of the members, because of the powerful in- fluence it has upon the whole man. It clouds the under- standing, bewitches the fancy, debauches the affections, sets the will in opposition to God, and turns all the mem- bers of the body into instruments of unrighteousness. The unregenerate are wholly under its power. They are carried away with " the lusts of the flesh, the lust of the eye and the pride of life." Being " after the flesh, they only mind the things of the flesh," i. e., for these only they have a relish. Now every person's taste has a SIN AND HOLINESS. 325 governing influence upon his actions ; nor will anything appear beautiful to the mind, for which it has no relish. But carnal men not only have no relish for the glory of God, but an unreconcilable enmity against it, as being con- trary to their sensual inclinations ; therefore they can see no beauty, nor taste any sweetness, in moral excellency. Their pursuits, aims, and desires, are altogether carnal. "What shall we eat? What shall we drink? Wherewithal shall we be clothed ?" are their leading queries ; as if they were born only to pamper the flesh, and feed themselves up as oxen for the slaughter. Nor is there any species of wickedness into which they would not run with greater eagerness, than ever the horse rushed into the battle, were it not for the restraints laid upon them by Providence, conscience, education, and fear of divine wrath. But grace obtaining the predominancy in the hearts of believers, they are happily delivered from the " dominion of sin." Rom. vi. 14. They have new thoughts, new hopes, new inclinations and designs ; and the chief objects of their pursuits are spiritual. Yet are they afflicted with some of the carnal lusts which were born with them. Some of the former root of bitterness remaining in them, sprouts up, and, when divine influences are withdrawn, and they are off" their guard, it will prevail. They are not all spirit. Faith's views are not yet perfect, nor their affections perfectly refined : though grace has subdued and regulated their appetites and passions, yet, while they live in a world of sense, sensible objects will sometimes en- tangle their affections and lead them into mournful cap- 28 326 THE PJIINCIPLE OF tivity. This is one chief source of their falls and sorrows. Satan, apprehensive that the most likely way to prevail against our first parents, even when their minds were under no sinful bias, was by objects pleasing to their senses, presented to them the beauty and goodness of the forbidden fruit, by which means they were seduced to break the divine command. The same game he attempted to play with our Saviour, when he painted before him " all the kingdoms of the world with the glory of them," and promised him all these, "if he would fall down and worship him." Matt. iv. 8, 9. No wonder then, if, in this manner, he solicits, and sometimes beguiles the sons of grace into sinful compliances, in whom there is corruption to catch at his temptations, as powder to catch at the spark. Some of the saints find a much greater difficulty in mortifying the deeds of the body, than others, and are much more easily overcome by them. This flows, no doubt, from the much greater strength of their passions, and ir- regularity of their fluids. From the very contexture of their frame, some of them are more passionate, or proud, or peevish, or malicious, or wanton, than others of their fellow saints ; while others, again, are sunk in despon- dency, and almost perpetually deluged with distressing sorrows. It was said of a great man of God, he had " grace enough for ten men, but had not half enough for himself, because his natural constitution was so violent and passionate." Peter was rash and hot-headed. Thomas seems to have been sour and unbelieving. But John, highly favoured in nature as well as grace, lived in love. SIN AND HOLINESS. 327 But though the saints are sometimes overcome by the temptations of Satan joining Avith the corruption of their hearts, yet grace shall usually prevail, and finally triumph in victory. Of this, our Lord assures them, when he promises, that " the water which he shall give them, shall be in them a well of water, springing up to everlasting life," (John iv. 14,) i. e., the influences of the Holy Ghost, which first infused grace into their hearts, shall continue therein as a vital fountain, ever sending forth the salutary streams of holiness, till spiritual life shall be perfected in eternal life and glory. By the continued union of the Holy Spirit with their spirits, the principle of grace is preserved, strengthened, and excited to its various exercises, " till they come to the measure of the stature of perfect men in Christ Jesus." Eph. iv. 13. Yet while they are in the body, " the flesh will lust against the Spirit, and the Spirit against the flesh, and these being contrary, the one to the other," (Gal. v. 17,) you may see in them, " as it were the company of two armies." Cant. vi. 13. From what has been said, we learn, that the believer is indeed a mystery, the greatest in our lower world. He is both a sinner and a saint ; he has in him both the old nature and the new — a love to God, and enmity against him. He is black, yet comely ; carnal, yet spiritual ; earth- ly, yet has set his afi'ections upon things above. He is a mixture of the most opposite qualities, represented by the most opposite things in nature — the poison of the serpent and innocence of the dove ; the sublimity of the eagle, and meanness of the crawling worm ! Nay, he is a mix- 328 THE PRINCIPLE OF ture of heaven, earth and hell ! In sin, he resembles devils ; angels, in holiness ; and in his animal nature, he is akin to the beasts that perish ! Again, if occasions to sin lie much in your flesh, it ought to be much of your care, with the apostle Paul, " to keep your bodies under, and bring them into subjection." 1 Cor. ix. 27. You must guard all the avenues of sense. I "made a covenant with mine eyes," said Job, "that I should not look upon a maid." Avoid as much as possible every means of provoking sensual lusts and appetites. If you place your happiness in the gratification of these, what are you better than the brutes ? These are the only pleasures they know, or are capable of knowing. But you are capable of pleasures more refined — pleasures arising from intellectual views, and the enjoyment of eternal, in- visible glories. If you do not fix your afiections on those glories, you forfeit the rational character, and degrade yourselves to the level of mere animals. Endeavour to obtain clear views of the superior glories of spiritual objects, the beauty and sweetness of which will deaden your affections to the things of time and sense. With Sol- omon, learn this lesson, that every thing below the sun is vanity. Especially let those of affluent circumstances learn it ; for in treasuring up riches, you treasure up fuel to feed the flame of lust. This is a powerful argument to excite the poor to be contented with their condition, and bless God for what they enjoy. If he withholds this world's goods from you, he only withholds the snares that prove the de- struction of multitudes. SIN AND HOLINESS. 329 Because the allurements of sense are enemies to religion, God, in infinite wisdom and goodness, has so ordered mat- ters concerning his people, that those who are rich in faith, are generally poor in this world. Riches, in themselves, are the blessings of providence, and God will give to a number of his people such a portion of them, as he sees needful to enable them to support the external interests of his kingdom. Yet, if we may credit infinite veracity, they are great temptations to a degenerate world. " How hardly," says Christ, " shall they that have riches enter into the kingdom of God ! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Mark x. 23, 25. The splen- dour of a crown, the glitter of external pomp, and the soothing enchantments of an aflluent fortune, are delusive baits to sensual hearts. 28* THE SPIRITUAL CONFLICT BY THE EEV. ROBERT SMITH, D. D. " But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." — Rom. vii. 23. Having, in the preceding discourse treated of the prin- ciple of sin and holiness, I proceed, in the III. Place, to explain the conflict between these in the hearts of believers, and give some marks by which it may be distinguished from the uneasiness arising in the breasts of unbelievers. 1. The cause of the strife, is the irreconcilable con- trariety of those jarring principles, the one to the other. The essence of holiness, as has been manifested in the pre- ceding sermon, consists in love to God. Sin is unyielding enmity against him. But love and hatred being very powerful, and directly opposite in their operation, a warm debate necessarily arises between them, and will subsist so long as there are any remains of sin to oppose the operations of grace. The question therefore to be resolved, (330) THE SPIRITUAL CONFLICT. 331 for the assistance of solicitous enquirers about their spiritual state, are not whether they have no love to sin, and no hatred to holiness ; but whether there is in their hearts a real principle of holiness, resisting the operations of sin; and what is the ground of this opposition? Believers being conformed to God in affections and views, the reason of their regard to holiness, and, consequently, of their opposition to sin, must be the same with his, viz : the intrinsic beauty of the one, and deformity of the other. They see a beauty, and taste a sweetness, in holiness, in- conceivably surpassing the beauty and sweetness of all earthly enjoyments. By this, they are enabled to glorify God, by this, they enjoy the comfort of communion with him, and the perfection of this they wait and long for as the very perfection of happiness. Doubtless, souls of a mould so heavenly cannot but resent the hostile invasions, when sin, as a bold usurper, assumes the throne. They hate it, because it is hateful to God, and rises in opposition to his glory. " Against thee, thee only have I sinned," says David, " and done this evil in thy sight !" Psa. li. 4. What ! Had not David sinned against his own soul V Against Bathsheba ? Against Uriah ? Against his whole kingdom ? Against all these, no doubt ; but this single thought, the dishonour his sin had done to God, overwhelms his impres- sions of all its other evils. Saint Paul speaks the language of every Christian, when he laments his wretchedness by reason of sin, and earnestly wrestles for deliverance from it, as a vile, an oppressive, body of death. Rom. vii. 24. But unbelievers' debate with sin arises only from con- 332 THE SPIRITUAL CONFLICT. science and reason declaiming against the indulgence of vicious inclinations, as subjecting them to the wrath of God. They do not oppose it from any dislike to it, or any love to holiness. Give them their carnal pleasures, and they desire no other heaven. They hate the holiness of God, and did they not fear his justice, they would not attempt the obedience of his commands in one single in- stance, nor refrain from any vice to which their degenerate natures are inclined. There are persons, indeed, who, without either virtue or grace, may not have a propensity to some particular vices: they may, from their natural constitution, be averse to drunkenness, and yet be wretched, covetous worldlings. One sin may also contend with another. Prodigality opposes avarice, and avarice prodi- gality. Yet this is only a debate between the flesh and the flesh. But grace is ever uniform, all the graces being united in perfect harmony, and materially aiding to each other. 2. This conflict, as to its nature, resembles both a for- eign and domestic war. Carnal reasoning in the under- standing, and spiritual desires in the will, mutually oppose each other, as do also faith in the understanding, and carnal desires in the will. Carnal reason pleads for the indulgence of the flesh ; spiritual desires resist the flesh, and give the preference to holiness. Sensual inclinations reject the cross of Christ as too heavy; faith endures, "as seeing him who is invisible." Nor does the debate sub- sist only between the difierent powers of the soul, but is also in the very same powers ; by which means each of THE SPIRITUAL CONFLICT. 333 them seems to be set in opposition to itself. In the same understanding faith and carnal reason contend with each other, and the desires of the flesh and spirit in the same will. It is sweet to carnal desires to fulfil the lusts of the flesh ; spiritual desires prefer communion with Christ, as much sweeter. Carnal reason says. To trim with the times may be useful to ourselves and the Church of Christ; faith bids us strictly follow the path of duty, and commit events to God, " whose counsel shall stand fast, and he will do all his pleasure." But as there is no spiritual light in the minds of graceless sinners to resist the dictates of car- nal reason, nor holiness in their aff"ections to resist the lustings of the flesh, their contest with sin is wholly of the foreign kind. They are altogether unacquainted with the vigorous efibrts of faith and love, and their victories over carnal reasoning and affections. 3. True believers have " respect to all God's command- ments, and hate every false way," and, therefore, maintain a war with every sin. Sensible of the deceitfulness and desperate wickedness of their hearts, they fight not only with outward evils, but with their inbred corruptions, and with secret as well as open sins ; with sins of lesser aggra- vations, as well as those of greater; with sins which promise worldly honour, interest and safety, as well as those which threaten the contrary. Secrecy, respect, interest, importunity, and almost every temptation con- spired to persuade Joseph to comply with the solicitations of his wanton mistress; but the respect he paid to the honour and approbation of an all-seeing God had greater 334 THE SPIRITUAL CONFLICT. influence upon his conduct, than any selfish motives what- soever. " How (says he) shall I do this great wickedness and sin against God ?" Gen. xxxix. 9. Deeply affected with the depravity of their natures, they enter into the secret recesses of their hearts, and bewail those iniquities of which God and their own souls are conscious. David most heartily confesses, and prays to be cleansed from, his original corruption, as the filthy source of all his actual transgressions. " I was shapen in iniquity, and in sin did my mother conceive me. Create in me a clean heart, God, and renew a right spirit within me." Psa. 1. 5, 10. But in nothing is the honesty of their hearts more fully evinced, than in their keeping themselves from the iniquity, which is by nature and habit their most beloved lust. Psa. xviii. With this they are willing to part, though naturally dear and pleasant to them, as a " right hand or a right eye." Against this divine grace has fixed their firmest resolutions. This is the cause of their greatest sorrows, and to obtain victory over this, affords them the greatest pleasure. But when the unconverted make any resistance at all against sin, it is generally against those sins which expose them to shame and punishment in this world ; against atrocious crimes, which are most apt to affect conscience : or against some particular crimes, to the commission of which they have not a strong temptation in the flesh ; or of which, through custom and education, they may have contracted a kind of abhorrence. These they may part with to pacify con- science, and retain their beloved lusts with greater ease. THE SPIRITUAL CONFLICT. 335 But they are very little, if at all, attentive to the wickedness of their hearts, except when seized with affliction, or a pang of conscience, and even then, their sensations are soon lost, and all their resolutions soon for- gotten. They pray for the destruction of sin, while they desire to indulge it ; and, Felix-like, defer any proper vigorous attempts to obtain their request, till a more con- venient season ; or as Augustine, who in the days of his vanity, prayed to be made chaste, his heart in the mean- time repeating, "Not too soon, Lord, not too soon." Oh that the youth in this assembly, would treasure up this sentence in their hearts ! 4. We proceed to take notice of the manner in which spiritual soldiers carry on a war with sin. Possessed with an irreconcilable hatred to the camp of the enemy, they resolve to give no quarter, and admit of no correspondence with them, nor any cessation of arms. Therefore do they engage warmly, with a fixed determination not to yield. They strive for victory, and take the kingdom of heaven by holy violence ; others make a feint of fighting, but they exert all their strength and policy. Nothing short of complete victory will afford them satisfaction. Jealous of the fair promises and alluring baits of sin and the world, they are fully resolved to reject all their deceitful entice- ments. In an unguarded moment, indeed, they may be surprised by a violent onset ; or, by stratagem, may be taken captive for a season. Yet will not their hearts ever be reconciled to the camp and interest of the enemy. They cannot usually take pleasure iji meditating upon sin, 336 THE SPIRITUAL CONFLICT. nor commit it with the same complacence and peace of mind as graceless sinners do. Conscious of its baseness, and the comforts of which it deprives them, their pleasure is lessened in the very act. And when dragged into cap- tivity by it, languishing after their former sweet spiritual liberties, they cannot enjoy themselves, nor be contented, until they return to the camp of Christ. Therefore exerting themselves to the utmost to shake off the bonds of their captivity, they rally again, and renew the attack with greater vigour than before. By the searchless wisdom and goodness of God, their foils are improved to the destruction of their sins, and become a means of their standing more sure. For by these being taught the strength and policy of their enemies, their own weakness, and their daily need of divine aid, they are excited to greater watchfulness, take the field with firmer resolution than ever, and cease not, until they obtain an eternal triumph. But as there is not that antipathy between sin and natural reason, as there is between sin and holiness, grace- less folks soon drop the arms they seemed to have taken up against sin. It is too powerful for the strongest and best refined reason. To whatsoever degrees of improve- ment the natural man may attain, he has still a hearty affection for sin ; therefore, a truce with it is very pleasing to him. Ready to hearken to the cravings of the flesh, and receive for truth the false colouring which Satan and a depraved fancy put upon the dalliance of his heart with sin, temptations to the^ commission of it easily obtain his THE SPIRITUAL CONFLICT. 337 consent. Ilis debate with it is like that of the wind with the tide, which may presently tack about, and go in the same direction with the tide. The hypocrite will not always call upon God. His goodness is like the morning cloud and early dew, it goeth away. Hos. vii. 4. He will either plague the church with false zeal, or degenerate into dry formality, or, abandoning religion entirely, he will fall into the most pernicious errors in principle, in practice, or in both. The unclean spirit returning with seven other spirits more wicked than himself, they enter into him, and his last state is worse than the first. Matt. xii. 43 — 45. Such persons in every age have given the greatest wound to religion. 5. Spiritual warriors make use of the wJiole armour of God. Truth or sincerity of heart and conversation is the guide of their lives. For a breast-plate, they put on the exercise of universal righteousness and holiness. Their feet are shod with the preparation of the gospel of peace, i, e., all their conduct and pursuits are influenced by gospel principles and motives. For an helmet they take the hope of salvation, which bears up their spirits amidst every danger, and fortifies them against every furious attack. Above all, they take the shield of faith, wherewith they are enabled to quench all the fiery darts of the wicked. Through faith they receive of Christ's fulness, and grace for grace — grace to resist and overcome every temptation, and every sin : so clear, so sweet, and so glorious are its views, that they kindle in their hearts the warmest afiec- tion for its objects, while they disengage them from the 29 338 THE SPIRITUAL CONFLICT. pursuit of carnal pleasures. By this, they see that spirit- ual objects infinitely transcend the value of every thing below the sun. By this, they take a distant prospect of heaven, and converse with invisible glories far beyond the reach of sense. And by this, their eye is steadily fixed on the crown of life promised to those who overcome. This, therefore, is the very spring of all the strength, courage, and vigour necessary for the spiritual warfare. In the hand of faith they carry the sword of the Spirit, which is the word of God. This is a piece of armour, which never fails them — armour with which, after the example of the Captain of their salvation, they overcome the tempter. Soon as they present to the devil the sword of the Spirit, like a coward he flies off. Are they, in a gloomy hour, tempted to think their sins are so heinous, they cannot be pardoned ? The word of God informs them, that, "where sin abounded, grace much more abounds." Does Satan take the advantage of their spiritual pride, to excite them to trust their own strength and goodness ? This informs them, that "all their own righteousnesses are as filthy rags," and that " Christ alone is the Lord, their righteousness and strength." In a long night of desertion, they are supported with the promise, that "the vision will speak, though it seem to tarry." And as an encourage- ment to prayer, the Holy Ghost is promised to be in them, as "a Spirit of grace and supplication." Nor are they called to perform any duty, resist any temptation, endure any suffering, nor is there any circumstance they can be in whatsoever, but there is still something in God's word THE SPIRITUAL CONFLICT. 339 suited to that very case. It Is therefore a noble mean to assist them in the spiritual warfare. And as often as they forget their sword, or fail in the proper use of it, so often their adversary obtains an advantage of them. Finally, sensible of their own utter insufficiency for their duty, they constantly wait at the throne of grace, in all sorts of earnest addresses to God, for skill to use their armour, and strength to vanquish all their enemies. Jacob- like, they wrestle with God, until they obtain a blessing, the Holy Ghost helping their infirmities, and enabling them to make known their requests, with groans which cannot be uttered. But carnal persons use carnal wea- pons, or spiritual weapons in a carnal manner. They consult carnal reason more than the word of God ; and instead of a dependence upon Christ, they trust their own goodness, strength, and wisdom ; careless about holiness of heart, they rest in their outward reformations, and duties, or in some common, superficial impressions made by the Holy Spirit upon their minds. As the Jews followed Christ for the loaves, they sometimes make a show of following him only from worldly views. They profess religion to obtain character and interest among men, or gain the favour of particular persons, upon whom they have a dependence. But let the hopes of their gain be over, and their care about religion is over. Slavish fears of hell, and mercenary hopes of heaven, are their highest inducements to perform any duty, or resist any sin. The sweetness and intrinsic excellence of the exercise have no influence at all upon them. 340 the spiritual conflict. The Improvement. I. Wliat has been said saps the foundation of the hypo- crite's hope, and may afford assistance in solving a case of conscience, which often perplexes doubting Christians. They are puzzled to reconcile the prevalence of sin, ■which they sometimes feel in their own hearts, with their interest in the divine promise that it " shall not have dominion over them." Rom. vi. 14. But it is the allowed and usual sway of sin, against which the promise affords them security. Now it may, at times, bring them into captivity, though it does not generally rule in them, nor will they live in friendship with it by any means. When the Holy Spirit withdraws, in just resentment for their un- tenderness, they may apprehend that they feel in their hearts the workings of blasphemous thoughts, unbelief, self-righteousness, and various carnal propensities, almost in their full strength. They may also be so far left of God, as to fall into very heinous crimes. At such seasons conscience may be exceedingly benumbed ; and though they do not entirely cast off a regard to religion, yet their desires after Christ are very languid ; and when they attempt to seek him like the spouse upon her bed, they do it in a careless, trifling manner. Yet they cannot be easy while at a distance from him. They are sold under sin, and this is their burden. Rom. vii. 14, 24. All the while they live in it, they do that which they allow not ; that which they hate. Rom. vii. 15. Their spark of THE SPIRITUAL CONFLICT. 341 spiritual life, however smothered, is not wholly extinguished. Though they sleep, their hearts wake, and they know the voice of their Beloved when he knocks for entrance. Cant. V. 2. His endearing voice, speaking to them in reproofs, directions, invitations, and promises, revives their decay- ing graces, and excites them to seek Christ with careful- ness and importunity until they find him, and are enabled to say, "My Beloved is mine and I am his." Cant. v. & vi. 3. And when enlarged by divine grace, they are most watchful against every sin, especially against a relapse into their former backslidings. They are daily subject to invincible human infirmities ; nor shall they ever in this life obtain a perfect freedom from the body of death ; yet they are scarcely, if at all, guilty of repeating the same gross offences. We hear of Noah's drunkenness but once, and but once of David's adultery. They may, indeed, repeat the same offence, before they are restored by actual repentance : as Peter thrice denied his Lord ; but we read of his denying him no more after he went out, and wept bitterly. But to be repeatedly guilty of the same crimes ; to live in the constant practice of sin ; to roll it as a sweet mor- sel under your tongue, or to allow it the peaceable posses- sion of your hearts, is inconsistent with a state of grace. " Whosoever is born of God, cannot sin (in this sense) ; for his seed remaineth in him." 1 John iii. 9. And though you may sometimes attempt to resist its operations, yet has it the full consent of your souls, if arguments drawn from shame and punishment have greater influence 29* 842 THE SPIRITUAL CONFLICT. to restrain you from it, than those drawn from the love of Christ, the beauties of holiness, and the intrinsic vileness of sin itself. 2. This subject points out your duty, who have enlisted in the spiritual warfare. Be diligent, faithful, and coura- geous in fighting " the good fight of faith." In order to this, it will be of great advantage to be well acquainted with the motions, the strength, the stratagems of your enemies. You wrestle not only with flesh and blood, but with principalities, and powers, and spiritual wickednesses. Eph. vi. 12. All the embattled troops of hell conspire with the world and your own wicked hearts to plot your ruin. Sometimes the devil succeeds in his hellish designs by crafty wiles, and sometimes by violent assaults. It is one of his crafty wiles to paint sin as duty, and duty as sin. Under the notion of greater purity, he persuades people to refrain from ordinances purely administered. When offended with fellow professors, he slily insinuates that resentment is a Christian duty. But whatsoever varnish he puts upon it, a desire of revenge is generally at the bottom, rather than the glory of God, the interest of the church, or the good of an offending brother. Sometimes he persuades them, that they may please their imaginations without much danger, by indulging them in painting a fanciful scene, whereby their affections are ensnared before they are aware, and they are inclined to the commission of some base iniquity, contrary to their first design or expecta- tion. Now he fills them with great disquietude, by painting their difficulties in the strongest colours; now, leading THE SPIRITUAL CONFLICT. 343 tliem into the fools' paradise, he so tickles their minds with scenes of vanity, that they forget the evil day till it comes upon them with double distress. One while he would seem to turn advocate for heaven, persuading them their sins are so heinous that they cannot be forgiven con- sistent with the divine honour ; at another time, conceal- ing the turpitude of sin, and fixing their minds intensely on their good affections and good deeds, he excites in them spiritual pride and self-confidence. When he cannot seduce them by crafty wiles, he attempts to overcome them by storm, before they have time to fortify themselves against his violent assaults. Taking the advantage of a critical juncture to raise their fears, he suddenly hurries them into sin in order to screen themselves, or escape an apprehended danger, as in the case of Peter, when he denied his Lord with oaths and cursing. He plays upon them with all his fiery darts, such as blasphemous injec- tions, temptations to part with Christ, or question the re- ality of religion ; fiery darts, indeed, and most painful, the poison whereof seems to drink up their exhausted spirits. By such means as these, Satan will try to gain ground upon you ; to prevent which, you ought to learn the nature of his temptations, and the means by which they may be repelled. Learn your weak side, and guard it well, for on this quarter the attacks of the enemy are most likely to succeed. Be constantly careful to mortify all the deeds of the body, especially your constitutional sin. In this, nature affords the tempter a double advantage against you ; this has the command of other lusts. Take 344 THE SPIRITUAL CONFLICT. the leader, then, and the whole band vrill be easily routed. In order to assist you in finding it out, I shall give you some of its leading characters. It is that sin, which you have most frequently wished were no sin ; that on account of which you have been enabled to endure the greatest difficulties ; that for which conscience is most apt to accuse you, and for which invention is most ready to find out ex- cuses; it is that sin which disturbs you most in your secret retirements, crowds first upon your thoughts in the morning, employs them most in the silent watches of the night, and most easily carries away your heart at any time. Watch against and resist the very first motions of sin. Lay restraint upon the first sallies of corrupt affections and wandering thoughts. Whenever you find imagination begin to be pleased with tempting baits, to devise excuses for the indulgence of the flesh, or for the neglect or care- less performance of duty, then you may be assured you are falling into temptation, and that it is high time for you to be upon your guard. Immediately check the dalliance of your hearts with forbidden objects, and hold not the least correspondence with the enemy. Want of care, in this point, was the source of the numerous train of miseries, into which the whole human race are plunged. Take unto you the whole armour of God. Be skilful, be constant, be active in the use of every part of the spiritual armour. It is a shame for a soldier to loiter, or suffer his arms to lie by him rusty. If you quit your arms, or turn your backs, you will, doubtless, fall a prey THE SPIRITUAL CONFLICT. 345 to your enemies. Armour is provided for every part except your back, to teach you that you must maintain the war with courage, and persevering constancy. There is no discharge in this warfare, while you are in your ene- mies' country, or any of them infest your borders ; but thousands of them every moment besiege your hearts. The Christian life is a life of progress, in order to which the continued exercise of grace is necessary, especially of faith, which is the life of every grace. The various ordinances are conduits for the communication of divine influences to mortify your corruptions and quicken your graces. These are appointed as means to lead your minds away from the world, and fix them upon spiritual objects, the beauty of which kindles in the heart a growing affec- tion for them ; but a growing affection for spiritual objects is the life and increase of holiness, and the increase of holiness is the destruction of sin, your mortal enemy. If, then, you neglect to stir up the gift of grace God has bestowed upon you, by neglecting the means ap- pointed for that purpose, you will decay in spiritual strength, and your enemies will prevail against you. Finally, follow the directions and example of your Lead- er, and keep close by his standard. A brave general is the life of war. But in Christ you have the most glorious example to influence all your conduct, and aid for the per- formance of all your duty — an example of diligence, watch- fulness, zeal, couj-age, wisdom, and faithfulness in fulfilling all righteousness and resisting every temptation. Continual- ly imitate this worthy pattern, and look to the Captain of 346 THE SPIRITUAL CONFLICT. your salvation for all the succours you need. He has every supply to give, and you have an oath and promise that "as your day is so shall your strength be." Keep close by the camp of Christ, for if you carelessly wander from it, you will fall into the hands of your enemies. Follow " the footsteps of the flock." Spiritual example and spiritual conversation are noble means of promoting the spiritual life. It is an unspeakable advantage to have brave assistants in the field of battle ; their heroism inspires their fellows to noble actions. But those who are with our Lord " are called, and faithful, and chosen ;" whose faith follow, and imitate them as far as they imitate Christ. Tread in the steps of those worthy heroes, who have trod the paths of virtue and grace before you, and having dis- tinguished themselves by their noble achievements, now gloriously triumph before the throne. Did you need motives to excite you to duties so ne- cessary and so noble, I might observe to you the glory of the cause which you have espoused. You have enlisted to fight the battles of the King of glory. The royalties of heaven have been invaded, and you are called to resist the bold invader. Consider also the dignity of your character — a brave soldier has been a glorious character in every age ; but what is the glory of the Alexanders, the Scipios, and all the renowned heroes of antiquity, to the glory of the spiritual soldier — a soldier under the Lord of hosts ! To subdue one corruption is greater glory than to conquer a kingdom — a world ! Yes, greater glory than to conquer ten thousand worlds ! How great the glory, then, to THE SPIRITUAL CONFLICT. 347 obtain victory over your innumerable lusts, the countless temptations of an ensnaring Avorld, and the prince of dark- ness himself, with all his furious, infernal forces ! Besides, you go not a warfare at your own charge. Your armour is provided, and everything you need for the warfare. Take a view of what it is for which you fight — not for a spot of earth — not for a temporal throne or kingdom — not for a crown of yellow dust — No ! but for an everlasting kingdom ! for a crown of glory which fadeth not away ! Nor is it for another you fight, but for yourselves. Every spiritual soldier shall reign for ever as a king. " To him that overcometh," saith Christ, "will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. iii. 23. And the more valiant you are for the Lord of hosts, your crown will shine with the more distinguished brightness. Oh, the dignity of the martyrs' crown ! the glory of their reward, who have gone to heaven through a sea of blood ! The eternal weight of glory you have in prospect as a reward of victory, is sufficient to awaken all your strength, to rouse all your resolution, and inflame all the ardour of your breasts. Nor do you proceed upon uncer- tainties ; the Captain of your salvation has secured to you the victory. Upon the cross he triumphed over all his enemies, and yours. In dying he conquered death, and him that has the power of death ; and now he is exalted to his eternal throne, he holds the keys of hell and death. Courage, then, Christians ! courage — You shall be more than conquerors through him that loved you, and washed 348 THE SPIRITUAL CONFLICT. you in his own blood ! To arms ! to arms ! A few strokes more, and you win the crown for ever ! 3. I shall finish this discourse with an address to grace- less sinners — to you who still continue in Satan's interests ! Each of you I address under this character, who live in the practice of any known sin of heart or life ; who live in the neglect of any known duty to God or man ; who take pleasure in the service of Satan, and in the conversation of those who join with him in his conspiracy against lieaven ; who never felt the arrows of conviction stick 'ast in your hearts, nor ever have dropped the weapons of 'our rebellion ; who have never by faith enlisted with /'hrist, nor ever engaged in the spiritual warfare. You ire enemies to Christ, and join in confederacy with his bitterest enemies. Christ has set up a standard in our guilty world, and by the offers of the gospel invites your flight to it. Satan has also set up a standard in opposition to Christ, and by the various corruptions of your nature, the allurements of the world, and his sly insinuations, he binds you to his interest. His promises are fair but false. He makes large promises of much comfort in the world and in the indulgence of your filthy lusts. He persuades you that there is no great danger, nor any necessity for so much earnestness about religion as ministers urge you to : there is enough time to repent, God is merciful, and will not be severe to mark small offences against you. True, God is merciful, blessed be his name ! but he is just as well as merciful ; and never, never will he exercise mercy to the prejudice of his justice ! If you continue in your sins, THE SPIRITUAL CONFLICT. 349 you shall perish. If you expect to be happy, you must renounce all your lusts, and all the vanities of this deluding world. You must enlist in the spiritual war- fare, put on the armour of Christ and wear his livery. You must have common friends, common enemies, and common interests with him. And can all this be done by a few lazy wishes, and ineifectual resolutions ? No ! to obtain true religion, is not so easy to corrupt nature as some imagine. Indolent souls have no claim to it. " The kingdom of heaven suflfereth violence, and the violent take it by force." You must deny yourselves, take up your cross and follow Christ, if you expect to enter into heaven. You must strive, you must wrestle, you must fight, for the crown. Rouse, then, sinner ! rouse from your fatal security ! an hour's delay may cost you an eternity of sufterings ! Your present warfare is most base, dangerous, and un- reasonable. You commit hostilities against the " Lord of lords and King of kings;" his royalties you have invaded, his authority contemned, trampled upon his laws, and cut oflF your allegiance to him. You have revolted from his government, turned enemies to his crown ; and, were it possible, would not only dethrone Jehovah, but destroy his being : for " the fool hath said in his heart, There is no God." Oh, your horrid ingratitude against the parent of your being — the God of all your mercies ! By his power you live, and every moment of your life you receive count- less favours from the unwastcd treasures of his goodness ; and yet you join against him with cursed demons who, for 30 350 THE SPIRITUAL CONFLICT. their base revolt, were damned to the bottomless pit. And this is all the wages you shall receive, if you persevere in your present warfare. Your conduct is not only wicked, but weak, and the consequences of it will be terrible to your souls if persisted in. You rebel against Him, who in one moment can dash you in pieces as a potter's sherd. The pillars of heaven totter, and the everlasting hills bow before him ! If he look on the mountains, they smoke, and the most obdurate devils in hell tremble at his presence ! How, then, shall worms of the dust bear up under the weight of his wrath ? Why should you attempt the unequal war? Are you a match for Jehovah ? Can you thunder with a voice like his ? Can you bear the lightning of his glittering spear ? He has levelled all the artillery of heaven against you ! prepared his instruments of death ! fixed his arrows upon the string ! whet his sword — his sword edged with all the flaming vengeance of God! Harness yourselves for the battle, ye rebels ! Clothe you with all your hellish armour, your hardness of heart, your presumption, your atheism and infidelity, your horrid oaths and imprecations, and try if they will be any defence in the day of his anger, in the day when he shall come forth to avenge the injuries of insulted majesty ! Oh, what language, what idea can paint the displeasure of incensed Deity ! Indignation and wrath, tribulation and anguish is its mildest voice ! But to all this punishment you are exposed, my poor, thought- less, deluded fellow mortals ! If you turn not from the evil of your ways, the tempest of his fury shall beat upon your naked souls, in one eternal, unremitted storm. THE SPIRITUAL CONFLICT. 351 Drop, then, guilty sinners ! drop the weapons of your rebellion ! submit to the Lord Jesus Christ ! Touch his peaceful sceptre, lest he break you in pieces with his iron rod ! The flag of mercy held out in the gospel invites you over to the camp of Christ ; the glory of the cause in which you are called to engage invites you; and all the rewards of victory invite you — rewards the most glorious and most certain. If you enlist in the spiritual warfare, you shall overcome through the blood of the Lamb and the word of his testimony. You shall triumphantly enter the new Jerusalem with palms of everlasting victory. SAMUEL FINLEY, D. D. Dr. Finlef was born in the County of Armagh, in Ireland, in the year 1715, and was one of seven sons, who were all esteemed pious. The parents of Dr. Finley were of Scotch descent, and were dis- tinguished for their piety. Finding their son to be of a quick capacity, and fond of learning, they resolved to give hira the best education which their circumstances would admit ; and after he had obtained the rudiments of an English education, he was sent abroad some distance from home, to prosecute his studies. In this school, he distinguished himself by his assiduity and his proficiency in learning. When he was in his nineteenth year, he emigrated to America. He arrived in Philadelphia, on the 28th of September, in the year 1734. He appears to have become a subject of divine grace, at a very early age. Upon his coming to America, he steadily pursued his studies with a view to the holy ministry. And as he arrived in Philadelphia at the very time when Mr. Tennent's school was flourishing at Neshaminy, and as there was then no other institution in the Presbyterian Church where young men were trained for the ministry, there is the strongest probability that he was a student at the Log College. This probability is strengthened by the fact that he put himself under the care of the New Brunswick Presbytery, most of the members of which were educated in this school. His licensure took place on the 5th of August, in the year 1740. Having (362 ) SAMUEL FINLEY, D. D. 853 received authority to preach, he itinerated extensively ; and, as hia pulpit talents vrere of a high order of excellence, he was eminently useful. His labours vrere greatly blessed in West Jersey ; — in Deerfield, Greenwich, and Cape May. He preached also for six months, with great acceptance, in the congregation to which Gilbert Tennent was afterwards called, in Philadelphia. His ordination took place on the 13th of October, in the year 1742. He was probably ordained as an evangelist, and continued to visit the places destitute of the stated means of grace, for several years ; and all accounts agree in ascril)ing much success to his itinerant labours. It is probably during this period, while preaching in a congregation in New Haven, on account of the rigid laws of the land, he was seized as a vagrant, and carried beyond the limits of the colony. He does not appear to have been permanently settled as a pastor, until June, 1744,when he accepted a call from Nottingham, Maryland. In this place he remained for seventeen years. It was here, also, he established an academy, with the view, chiefly, of preparing young men for the ministry. Dr. Finley was elected president of the College of New Jersey in the year 1761, and immediately entered upon the duties of his office, and the trustees were not disappointed in their expectations of his wisdom and efficiency. As he was permitted to remain five years in office, he had the opportunity of carrying into effect plans for the improvement of the institution, so that its reputation was greatly extended. The disease of which he died was brought on by too great assi- duity in his studies, and too constant occupation in the public duties of his office. He did not die at home, but in the city of Philadelphia, whither he had gone to consult physicians respecting his disease. His death occurred on the 16th day of July, 1766, in the fifty-first year of his age. His death-bed experience was most remarkable, which can be seen in his biography in the " Log College.*' 30* THE MADNESS OF MANKIND, A SEEMON BY THE KEV. SAMUEL FINLEY, PREACHED IN THE "NEW PRESBYTERIAN CHURCH," PHILADELPHIA, JUNE 9tH, 1754. " And madness is in their heart while they live, and after that they go to the dead." — Eccl. ix. 3. Whoever seriously views and wisely considers the man- ners of mankind, and brings them to the test of right rea- son, will be forced to receive the same melancholy idea of them represented in this text. The words are Solomon's, who was not only an indefatigable student of nature, but an accurate observer of divine providence, of the conduct of men, and the several consequences of actions, divine and human. He here tells us the result of his researches respecting these. As to providence, that though God has a special regard to the holy and good, yet in external things he makes no difference, but " all things come alike to all." As to mankind, that they take occasion from these promiscuous dispensations to commit wickedness without reserve. "Their heart is full of evil;" for they observe, that " such as work wickedness are set up ; and they who tempt God are even delivered." Mai. iii. 15. (354) THE MADNESS OF MANKIND. 355 This has sometimes been puzzling to the pious, but has struck the ungodly with madness. Hence it comes, that " madness is in their heart while they live." Madness is a state of irregularity and discomposure. The person aflfected with it is not fixed in his purpose ; is not influenced in his conduct by the most engaging motives ; pays no regard to the dictates of right reason ; nor is care- ful about what is decorous, disadvantageous, or dangerous. Now, we are assured by unerring truth, that this is the state of the " sons of men." It is true, they make high pretences to wisdom, and have a show of it ; but " the wis- dom of this world is foolishness with God." 1 Cor. iii. 19. If madness were concealed in the heart, we could not dis- cover it; but " out of the abundance of the heart the mouth speaketh" (Matt. xii. 34) ; and so by mens' words and actions we come to know what is in their hearts. Hence, a course of life contrary to right reason, and just rules of conduct, will evidence heart-madness. In treating this subject, I am naturally led to show wherein the madness of human hearts discovers itself. This cannot be done but by mentioning particular instances of human conduct. And as I apprehend that the method of such a narration is in a great measure arbitrary, I shall not attempt a nice arrangement of the general heads in natural order, but propose them as they occur. ' I. Precipitant conclusions concerning persons, things, or opinions, formed without evidence, and often in defiance of demonstration to the contrary, discover a degree of madness. The crowd of mankind determine the most im- 356 THE MADNESS OF MANKIND. portant points, without weighing the reasons on both sides of the question. In their own imagination they quickly penetrate matters, which to the more judicious are abstruse and intricate. If they embrace truth, it is by accident. They contend for religion not because they see its proper evidence, but because they have been accustomed to it. And thus they may be orthodox and regular Christians, from no better principles than those from which the Turks are Mohammedans. Nay, they form their judgment of religion, the highest concern of all, with more indifference than of the small affairs of this life. From hence arise the many sottish opinions, wild reveries, and destructive here- sies, that pass for pure religion with their respective vota- ries, divide the christianized world into so many opposite parties, are contended for with a peremptoriness that knows not to yield to argument, and promoted frequently with a bitter, sometimes with a bloody zeal. What intelli- gent Christian is there, who, without a mixture of pity and contempt, can observe the professors of wisdom become fools (Rom. i. 22); hear the dictates of eternal wisdom pronounced folly, with a supercilious air, and fanciful chi- meras substituted in its room ? It would seem as though the faculty of reasoning was, to many, given in vain ; while one asserts the uselessness of it in religion, another, its sufficiency in our lapsed state. This denies the neces- sity of any divine revelation ; that asserts, every circum- stance must be immediately revealed. One thinks saving grace consists in moral honesty ; another places it in the observance of invented forms. One is a libertine, who THE MADNESS OF MANKIND. 357 fancies lie serves God while he gratifies his lusts ; another is superstitious, and thinks to please him by monkish austerities. One is content with a dead faith, which neither " purifies the heart," nor " works by love ;" another is persuaded he shall be saved by his good works, though imperfect, without faith in the righteousness of Christ. This lays the whole stress on orthodox principles ; that thinks it indifierent what we believe. Some doubt not their safety, because they are of such a particular religious denomination ; others are of opinion that all denominations stand alike fair for salvation. Here is a bigot, who esteems every circumstance in religion to be essential, and what- ever he believes to be right and true must be a term of communion ; there is a latitudinarian whose religion has little or nothing in it that is important, or worthy to be earnestly contended for. Here unaffecting speculation is triumphant ; there ignorance is the mother of devotion. Here religion is dressed in gaudy attire, with Jewish, worldly pomp, insomuch that its first institution is hardly at all discernible ; there the pure, external ordinances of God himself are rejected with scorn, from a swollen conceit of spirituality. Now all these contradictory parties will be equally stifi" and positive in their notions ; yet are all equally extravagant and monstrous, all opposite to divine revelation and the reason of things. And are all these, my soul ! are all these the rational sons of men ? Are all these sure they are wise ? Can truth, divine truth, be a system — a system did I say ? — a heap of dotages ? Can rea- son, strict reason, approve contradictions ? or rather, must 358 THE MADNESS OF MANKIND. we not assuredly conclude, " that madness is in their heart while they live?" Nor shall we find more wisdom in their judgment of men, than of things. They conclude of characters in the lump ; can hardly see anything amiable and good, when some things displease ; nor are blemishes apt to be dis- gustful, when some good qualities shine. Superficial defects hide substantial excellencies from the vulgar eye ; whilst the absence of all valuable accomplishments is easily supplied by mere sound, and empty show. Wisdom and virtue, meanly clothed, are despised ; whilst ignorance and vice, dressed in purple, are honoured. An easy air, and genteel address, often recommend nonsense, and make flattery appear sincere ; but an uncouth mode will cause the same persons to disrelish undissembled regard, and solid discretion. Even learned critics do sometimes defend the very absurdities of a favourite author, and censure what is truly sublime in another. Whole communities, nay, whole nations lie under the censure which belongs only to a part, and perhaps a small part of them. Thus man- kind judge as though reason taught them to make the con- clusion universal, Avhen the premises are only particular. II. Men judge not more precipitantly, than speak and act inconsiderately. How frequently may we see proper and improper confused — no respect had to time, or place, or persons ; nor a thought of the obvious and unavoidable consequences ! How many live as if there was no need of caution, no possible danger of missing the right, nor any extreme to be feared — as if nothing could follow from THE MADNESS OF MANKIND. 359 any course of conduct, and a necessary cause would not produce its genuine effect — as if prudence and circum- spection were names, and no poAver of deliberation had ever been given ! Tliey live at random, and seem to con- sider right and wrong with absolute indifiference. In the religious life some are offensive, others stumble and fall, and some take offence when none is given. In the civil life, many ruin themselves in their worldly affairs, and others too, by indiscretion. Some live above their ability, engage in matters too high for them, and fall by those means by which they thought to rise. The imprudent pursuit of grandeur brings others into contempt, whilst they industriously seek to obtain a character which they cannot support; and climb to a pinnacle, where their brains are turned and they cannot stand. Many in a devout qualm engage in a course of strict religion, without a rational sense of its importance, or " counting the cost." Luke xiv. 28. They think not what offences and stumbling blocks are in the way — what artifices of Satan — what allurements of the flesh, and what terrors of the world are combined to turn them aside — how " strait the gate," how " narrow the path," (Matt. vii. 14,) how arduous the as- cent, and how deceitful and impotent their souls — what self-denial, what humbleness of mind, what watchfulness and care, and what courage and determined resolution, are requisite for the purpose. They assure themselves that they will stand firm against all assaults, though they were at no pains to dig deep, and found themselves on a rock. Hence, when the rain descends, Avhen the floods come, and 360 THE MADNESS OF MANKIND. the winds blow and beat upon them, they fall, (Matt. vii. 26, 27,) and are carried headlong down the stream. Hence their goodness is as a morning cloud, and vanishes like the early dew. Hos. vi. 4. They either become profane, or are taken in the snare of some delusive opinion or heresy. " They turn away their ears from the truth, and are turned unto fables," (2 Tim. iv. 4,) and thus ends their religion. III. Many appear to have false views of what is ad- vantageous or hurtful, and draw false inferences from actions and events. In how strange a light do they look on strict piety, who disdain it as mean, or avoid it as unpleasant ; and how come the paths of sin to ap- pear honourable and blissful ? Religious persons and spiritual conversation are by many shunned, as though they were dangerous, while the loose and profane are chosen for companions, as though they were most safe. They are not afraid to violate the laws of God, yet they dread his threatened vengeance. Hell is their terror, sin their sport and entertainment. They tremble at the effect, yet delight in its proper cause. But how absurd is it, mentally to separate misery from sin, when they can never be separated in fact ? The eternal reason of things has made their connection inviolable. What false apprehen- eion have many of their own cases ! The aged and infirm think of vears to come, and hence defer their intended preparations for death. The drunkard never knows his capacity, but thinks he may safely venture to take the other glass ; nor does the covetous miser ever judge truly of his necessity, and therefore lives poor in the midst of plenty. THE MADNESS OF MANKIND. 361 Every occurrence is perverted. The goodness of God, ■wliich would seem sufficient to melt hard hearts, and form them according to his will, becomes a mean of hardening them against him. If he gives to some abundance of worldly wealth, they use it as though it were a license given them to indulge wantonness, excess of riot, luxury, and all those sensual pleasures, which to others are forbidden. If honour and power are conferred on them, they act as though they were advanced above a scrupulous regard to the divine commands. They seem to say, " Who is the Lord that we should obey him ?" Ex. v. 2. Because the wicked prosper, they conclude that it is quite safe to follow their ways : " and because sentence against an evil work is not speedily executed" (Eccl. viii. 11), they are bold in impiety, presuming on perpetual impunity. They see men despise piety, and even sit in the scorner's chair, yet no visible evil befalls them; hence some are tempted to think divine threats are but bug-bears, and religion but a fancy. On the contrary, pious people are distressed, often severely reproached and run down, and no visible regard manifested for all their care to please God. Upon this, others readily determine, that "it is vain to serve him !" Mai. iii. 14. Some, who made a plausible profession of strict religion, fall away, and prove them- selves, by their after conduct, to have been but hypocrites ; therefore, others carefully avoid any appearance of piety, that they may avoid hypocrisy. They expect to be ac- counted honest and upright, when they are openly wicked and glory in their shame. 31 362 THE MADNESS OF MANKIND. IV. Tliere are numbers who do not so much as attempt to form their judgment or regulate their practice, by reason. They follow the vogue without scruple. They seek no other test of truth, than that it is said by the great or the many ; nor any other proof of the propriety and goodness of their behaviour, but that it is modish. Cus- tom is to them instead of reason, and influences them much more powerfully, than the authority of God himself. Let their conduct be irrational, let it be wicked too, provided only it be fashionable. Has it a multitude to patronize it? Then it is no matter though it cannot stand the test of scripture ; no, nor of common sense. The crowd, like a torrent, carries them along, and they lose themselves in it. Their weak minds are confused with the tumult, and made giddy with the glare of giddy pomp. Sedate thought and calm reason, by means of numberless airy vanities, lose their weight, and are resolved into fume and vapour. In this plight, it is no wonder that they esteem those contemptibly weak who choose rather to expose themselves to the censure of the world, than to offend God. They judge of religion itself by the fashion. By that they determine which of the divine commands it is proper to obey ; and which of them, for the sake of decency, is to be laid aside. If religious discourse is reckoned im- polite, a serious expression will shock a gay company, and a few would go near to disperse them. Though it is the will of God that sin should be reproved, and the sinner made ashamed, yet we would offend against modern politeness, should we discover even a calm disapprobation THE MADNESS OF MANKIND. 363 of what is wickedly spoken or acted In company. They w?io would be quite acceptable to this world, must at least sesm to approve what God condemns, that so none may ever be made uneasy by their presence. They must "say to every one that despises the Lord, and that walks after the imagination of his heart, Ye shall have peace, and no evil shall come upon you." Jer. xxiii. 17. " But, surely, the friendship of the world is enmity to God." James iv. 4. But let us proceed further, and take a view of men who mistake not their duty ; who acknowledge the things " that are excellent, being instructed out of the law," and we cannot but conclude that they exceed in madness: for V. Multitudes continually counteract their judgment and conscience when rightly informed. They own the soul to be more excellent than the body, yet are most anxious to provide for the latter. They spare not cost and pains to cure a bodily distemper, while the immortal spirit, all dis- ordered, is quite neglected. Remedies are carefully sought for a head-ache, but none for a hard heart. A fever is deplored, irregular and distorted passions are indulged. The body is gorgeously clothed and delicately fed, while the soul is naked, without righteousness, and no bread of life sought after for its nourishment. It is of more value than the "whole world," yet is bartered away for a very small part of it, for vanity, for songs, for trifles. That heaven is infinitely preferable to this earth, eternal glory to temporal felicity, is not disputed ; yet sinners choose to live here always. They are conscious to themselves, that 864 THE MADNESS OF MANKIND. they would desire no other kind of blessedness than this world affords, could they but still enjoy it, and enjoy it fully, and, hence, grasp the present regardless of the futui-e. They acknowledge that they should make it the very busi- ness of their life to please God, and that his favour is more valuable than the favour of all mankind ; yet they gratify their appetites and humours, when they know they displease him in so doing ; and if they stand fair in the opinion of men, are quite careless about his approbation. They com- mend virtue, but practise vice ; and while they own that wickedness is the way to hell, walk boldly on in it at all adventures. They confess that reason should guide, and the passions should be governed by its dictates ; yet when their passions become clamorous, the voice of reason is drowned, and its loudest remonstrances no more heard. The covetous man is drawn into absurdities by the love of money, the voluptuous hui'ries on in pm-suit of ruining pleasures, and thirst of praise carries the ambitious head- long. They make no suitable improvement of their own expe- riences, nor correct past follies by after observation. The world and its evil customs are infectious ; they have been often cauo-ht in the same snare, yet never learn to be guarded and circumspect. The review of past scenes of guilty pleasures gives griping remorse, the present do not satisfy, yet many trials convince them not that the future will surely disappoint them. After drinking to excess, the heart is thirsty ; and hunger succeeds the most plenteous repast. "In the midst of laughter the heart is THE MADNESS OF MANKIND. 365 sorrowful, and the end of that mirth is heaviness." Prov. xiv. 13. For oftentimes reason is debauched, the conscience seared, the passions inflamed, the constitution broken, the estate ruined, and the person despised. Guilt is contracted, time wasted, and the spirits flag by means of an immoder- ate elevation. Sensual joys clog and surfeit, but do not content: they gratify the brute, but starve the man, and frequently ruin the Christian. Yet we see multitudes of mortals eagerly fluttering to grasp joys which, like airy phantoms, still elude their embraces, and are hardly the shadows of realities ! Disappointed, they nevertheless still pursue, still go the tiresome road, and tread the same beaten path in vain ! In fine, after numberless experiments, they neither learn the emptiness of earthly things, nor the deceitfulness of their own hearts. VI. It is well known that madness hurries persons, who are affected with it, into most desperate courses : and this is the case of mankind. " They know the judgment of God, that they who commit such things are worthy of death" (Rom. ii. 4) ; yet they do those, and delight in them. They sin against plainest precepts, guarded with most awful threatenings. In the very sight of Sinai's burning mount, amidst the thunders of offended Jehovah, hardy rebels durst form a god of gold. Sinners are still the same. They sin against shocking terrors, felt by themselves ; and disregard alluring offers of pardon, and charming promises of eternal salvation. They sin, while they are receiving tender mercies, never considering, " that the goodness of God should lead them to repentance" (Rom. ii. 4), and 31* 366 THE MADNESS OF MANKIND. while they suffer the infliction of severe judgments. Ex- amples of despair, the fearful ends of wretched offenders, deter them not ; nor are they persuaded to be religious by the death-bed joys of pure and living piety. Let their dearest friends, and the most learned and godly ministers, convince and beseech them, yet will they not yield them- Belves to God. Solomon, with all his wisdom, the royal authority, joined with the sublimest strains of the " sweet singer of Israel," the persuasive oratory of Apollos, with Peter's burning zeal, could not turn sinners from their course. Let miracles be wrought, the mountains removed, the dead raised, the deaf made to hear, and the blind to see ; even these things will not have the force of argument with them. " Uncover destruction, make hell naked" before them, with open eyes they rush into those flames. Let angels come from heaven, and fiends from the in- fernals ; let eternal raptures, and endless horrors, be pre- sented lively to their view, and they will hardly so much as make a pause. Tell them, nay, show them, how sottish and foolish their way is, yet they will not be ashamed. Conscience speaks, but it is not heard ; commands, but is not obeyed. What shall I say more ? They " rush on God himself, on the thick bosses of his buckler"(Job xv. 26) — they provoke incensed Omnipotence to unequal engage- ment ; defy his power, despise his truth, and like leviathans, "laugh at the shaking of his spear." Job xii. 29. They cannot successfully contend, nor is it possible to escape, yet they will not submit — will be broken rather than bow, and " dashed in pieces like a potter's vessel,"(Psa. xi. 9,) THE MADNESS OF MANKIND. 367 rather than comply mth the confessedly righteous Avill of God. They are told that eternal damnation cannot be avoided, nor eternal glory obtained, but only by the merits of Jesus Christ ; yet many, (could it have been thought ?) many make light even of a Saviour ! despise the Redee- mer ! most horrid, most desperate thought ! His exquisite agonies, his exceeding sorrowful soul, his bloody sweat, the soldiers' scourges, the crown of thorns, the cruel mockings, the painful and accursed death he endured for sin, instead of affecting them with reverence and love to his person, are the matter of their scorn ; or, at best, received with cold indifference. " my soul, come not thou into their secret ; unto their assembly, mine honour, be not thou united." Gen. xlix. 6. "Be astonished, ye heavens," at the madness, the daring impiety, of guilty mortals ! " be horribly afraid, be ye very desolate." Jer. ii. 12. VII. Madness discovers itself in absurd and unreason- able hopes. Earthly-minded and sensual persons hope to content their lustful appetites by gratifying them to the full ; whereas it is plain, that all vicious passions, like the dropsy, increase by indulgence. Endeavours to satisfy them, and by that means to get rid of their importunate cravings, is the same as heaping fuel on fire in order to extinguish it, which yet only serves to heighten and per- petuate the flame. There is no mean that has a proper tendency to quell irregular desires, but only self-denial. Some hope to obtain heaven without holiness ; " to be glorious in the eyes of the Lord," though quite unlike him; to dwell for ever in his presence, though " enemies in their 3G8 THE MADNESS OF MANKIND. minds by wicked works ;" and to enjoy spiritual blessedness, while they carnalize their affections, and more and more indispose themselves to relish it. Thus they separate what God has joined together, while they expect the end without the appointed means. They hope to be pardoned without a heart-purifying faith, and accepted of God without the imputed righteousness of Christ — to be em- braced by that mercy which they grossly abuse, and spared by that patience which they continue to provoke. Nay, they propose, what is obviously impossible, to live with the wicked, the worldly, and debauched, and yet to die with the holy and self-denied ; to be followers of the meek and humble Jesus, and yet indulge wrath and ambition ; and to be happy without friendly intercourse with the Father of their spirits, and fountain of bliss ; and hence, live con- tented, without " having fellowship with the Father and his Son Jesus Christ." 1 John i. 3. Though all fallible and prone to deceive, they nevertheless depend more firmly on each other's word, than on the promise and oath of God, *'who cannot lie." Tit. i. 2. They hope to get victory over sin by slothful wishes, without striving earnestly against it, and to become somehow good, without ever "exercising themselves unto godliness." 1 Tim. iv. 7. Oh, what shocking disappointments they meet with ! The higher they rise, the more dreadful their fall. They will be "cut down like a tree," (Job xix. 10,) and end in certain despair. VIII. Madness appears in the precarious fickleness of human hearts. Mankind are blown hither and thither, THE MADNESS OF MANKIND. 309 like withered leaves in autumn, or like chaiF, the sport of winds. They are not only contradictory to each other, but the same individual is discordant with himself. One thing is approved in the morning, the contrary in the evening. Now love is predominant, but the next pulse beats dis- affection to the same object. This hour the sinner, dis- turbed in mind, rejects a favourite lust with abhorrence; the next, he calls and embraces it. He now resolves to be religious in earnest, but presently defers it till to-morrow ; and when the morrow is come, he has forgotten the whole. Now the judgment is clear, and things appear in comely order ; now it is covered with clouds, and what was order becomes confusion. Now the heart is calm, easy and pliant ; now a tempest ruffles the bosom, and obstinacy that cannot bend takes place. Now mercy and kindness sweeten the temper, which is presently soured by revenge and moroseness. Now he steers a steady course this way, but turns to a different point with the next veering gale. Excellent sentiments are quickly blotted, and the last im- pressions razed out by the next succeeding. A determin- ate and fixed resolve but mocks the observer, and seems more like the effect of chance, than of judgment and deliberation. How ludicrous are the quick changes of customs and fashions! yet each of them approved, and each of them censured in its turn by the very same persons ! Now it pleases ; now it gives disgust ; and now it pleases again. The gay and fashionable, and they who live in affluent circumstances, are busied too, and even perplexed in the 370 THE MADNESS OF MANKIND. variety of vanity, and wearied in the giddy chase — and though many of them are, in some lesser points, more pol- ished than others, yet they afford us a prospect not more rational, nor less wild, than those they despise. Worldly prosperity, perverted from its use by human depravity, makes their passions impetuous, their impatience violent, and their judgment weak. This being the character, though not of all, yet of the greater part who glory in high life, what can follow from it but a wild inconstancy ? my soul! how evanid are human thoughts and human things ! how delusive the scenes of mortal pleasure ! and how little reason is there to depend on the power, or wis- dom, or fidelity of the fallen human race ! " Trust not in princes themselves, nor in the son of man, in whom there is no help," (Psa. cxlvi. 3,) but rather "cease from man, whose breath is in his nostrils ; for wherein is he to bo accounted of?" Isa. iL 22. These characters are no fic- tions, nor exaggerations of the truth, but are all taken from the life. And though the half is not told, yet in what a shocking point of light do even these rough and imperfect sketches set mankind ! But what aggravates this madness to the highest degree is, that " after all they go to the dead." Solemn consid- eration ! The gay and jovial, the rich, the great, the poor and mean, the sorrowful and afflicted — all depart hence, and are seen no more among the living ! See whole ages swept away by the " besom of destruction !" noisy and bustling millions silent in the dust ! and all their mortal honours, their sensual joys, and earthly cares, are for ever THE MADNESS OF MANKIND. 371 departed with them ! What authority or empire have Alexander the Great, Cyrus, or Caesar now ? Where are their favourites, their friends, their flatterers, and their sub- jects ? Who fears their frowns, trembles at their threats, or courts their favour in the house of silence ? And what do their triumphs and spoils avail them now ? Implacable enemies are hushed into everlasting peace. Are these the men that "made the earth tremble, that shook kingdoms?" Isa. xiv. 16. They are become weak as the meanest ; their pomp is brought down to the grave ; the worm is spread under them, and the worms cover them. Isa. xiv. 10, 11. Thus mankind in every age bustle and die. Like bubbles they are blown up, and glitter and break ; like flowers they spring, bloom, and are cut down, and like " shadows they pass away," and " continue not." Job xiv. 2. But whither do they pass ? Where shall our curious or rather solicitous thoughts follow them ? Is death the end of their existence ? No ; " after that comes the judg- ment." They are summoned to appear before the august, the impartial, and sovereign Judge ; they stand at his bar, and hear an irrevocable doom. What doom ! Can we bear to contemplate the state of those, who madly pro- voked their Judge, and perished impenitent ? Does not the heart recoil, the imagination startle, at the direful thought of a horrible gloom — regions of eternal despair — the steam of sulphur mixed with unquenchable fire — the torturing gripes, the relentless lashings of a guilty con- science, that gnawing, never-dying -vulture — the insuffer- able impression of almighty wrath, and the hideous shrieks 372 THE MADNESS OF MANKIND. of damned souls? And are the bare thoughts of these things shocking ? what, then, will it be to endure them ? And can we judge those to be sober, and in their right minds, who are in continual danger of plunging into these miseries, and yet are secure and careless about any en- ■ deavour to escape from the wrath to come ? What an amazing scene do the sons and daughters of pleasure ex- hibit to us ! They are daily exposed to a thousand deaths ; are easily broken by numberless unforeseen accidents ; and if they die impenitent, they are for ever undone : yet are no more alarmed than if they were immortal. All thought- less, all volatile, hating serious things, and lectures of death, which, therefore, surprises them, finds them unpro- vided, hurries them away, and pushes them reluctant down the dreadful precipice — from time into eternity. the hardy adventure ! to take a leap in the dark into an end- less, unalterable state ! Merry company, balls, assemblies, and plays, amuse them so, that they forget they are mor- tal, till they die, and see not their danger till they are be- yond relief. They live in jest, " and after that they go to the dead" in earnest. What degree of folly is it to catch a feather, and let go a crown ! to gain a toy, and lose a kingdom ! for a morsel, to barter a birth-right ! and for a moment's pleasure, to part with everlasting joys, and suflFer eternal woes ! Are these your men of sense, who look indignant on those who are so weak as to be deeply concerned about such important affairs ? '' Vain man, for- sooth, would be wise, though he is born like a wild ass's colt." Job xi. 12. It is an inexpressible absurdity, that THE MADNESS OF MANKIND. 373 temporal things, whether riches, honour, or pleasure, should engross the intensest thoughts of beings bound for eternity. And it is an eternal solecism in religion, to be engaged about the concerns of it in a cold and indifferent manner. " The kingdom of heaven suffereth violence, and the vio- lent take it by force." Matt. xi. 12. After considering all these things, will it seem an abuse of mankind, if I compare this world to a great bedlam, filled with persons strangely and variously distracted? ■Some are so desperate as to refuse all salutary medicines; and the habit so inveterate, as to non-plus the physician's skill, and make him almost despair of their cure. Some appear hopeful for awhile, but relapse, and their case is more dangerous than before. And some are actually re- covered in a less, some in a greater degree ; but not so much as one perfectly well. My text will warrant the com- parison; and I may not flatter mankind by soothing expressions, when their case requires plain dealing ; nor be so polite as not to learn of God how to speak, when I deliver his message. From the whole we are taught 1. How little reason any one has to be puffed up with popular applause, or dispirited when he does not obtain it. For, consider, who are the judges ? Are they all persons of sound mind, whose conclusions are according to truth ? Far from it. It is true, all fancy themselves mighty good judges of merit; but I speak charitably, when I say, perhaps one in a hundred can distinguish. That soul, therefore, is lighter than vanity that is tossed hither and S2 374 THE MADNESS OF MANKIND. thitlier, according to the ebbing and flowing tides of incon- stant aiFections. The favourable opinion of mankind is chiefly to be valued as it gives an opportunity to serve their best interests more successfully. 2. How much reason there is in that divine exhortation, " Be not conformed to this world." Rom. xii. 2. Do not act upon its principles, nor accommodate yourselves to its evil customs and modes. For this world is at variance with God, and " no man can serve two masters." Matt. vi. 24. It is here modish to make light of religion, and treat it, if treated at all, with an air of the most absolute indiff'erence and unconcern. Nay, with many it is polite, to sneer at solemn devotion, and make a mock of sin. He appears big, who dares trample on sacred and inviolable authority, and laugh at divine threatenings ; and wise, who can ridicule the mysteries of the gospel. He who is a com- panion of such fools shall be destroyed. Prov. xiii. 20. Lastly. Let the follies of others be a motive to engage your more earnest pursuit of saving wisdom. " Seek her as silver, search for her as for hidden treasure." Prov. ii. 4. " Happy is the man that finds her, for she is more precious than silver, than fine gold and rubies — her ways are ways of pleasantness, and all her paths are peace. Prov. iii. 13 — 15 and 17. If any of you lack this spiritual wisdom, ask it of God, who gives liberally and upbraids not ; and let it ever be a small matter with you, to be judged weak and foolish, by a mad world, provided always that you are wise to salvation. V' THE END. 1 DATE DUE Hv. '^f^ e mi GAYLORD PR! NT ED IN U S A .