NCFIC Article Resources

Expository Preaching: The Need of the Hour

Thu, 01 Jan 1970 00:00:00 +0100

The doctrine of the sufficiency of Scripture is the hallmark doctrine of the National Center for Family Integrated Churches. It is the pivotal principle around which all matters of faith and practice must revolve. Given this fact, our great desire at the NCFIC is that the people of God would be satisfied with Scripture alone and that we would foster a love for God’s Word by giving it the prominent place in our homes and in the meeting of the church through expository preaching. To help encourage this, the NCFIC is pleased to present a Workshop on Expository Preaching to be held April 27-28, 2007 in Wake Forest, North Carolina.

Why an expository preaching conference? Simply put, our heart’s desire is to raise up a new generation of expository preachers and expository fathers. Both are desperately needed today, and both have their particular requirements and responsibilities — and their roles require some of the same skills in biblical exposition.

One thing is certain: the quality of the teaching of both pastors and fathers will have a profound reciprocal effect. If fathers are faithful expositors, the church will benefit, for the family is the nursery of the church; and if the pastors are faithful expositors, the family will benefit, for the church is the family of God and the pillar and support of the truth. In this way, both church and home are transformed by holy Scripture as it is loved and communicated by both church shepherds and family shepherds. This is how fathers teaching in their homes and pastors teaching in the churches are interdependent.

In order for there to be lasting reformation of the church, three things must happen as we make this a priority:

First, Scripture must take center stage in church life, and church leaders must become fiercely thorough in expositing God’s Word in their teaching.

Second, fathers must become Bible expositors, taking on the mantle of prophet, priest, and king as they deliver the whole counsel of God to their families as heads of their households.

Third, churches need to be planted that restore Bible’s rich doctrines restore to centerstage and set aside the modern secular encumbrances that are plaguing the church today due to ignorance of God’s Word.

Expository Preaching: The Need of the Hour

Expository preaching has been central to great moves of God throughout the centuries and is as critical to us today as ever. Steve Lawson explains the need this way:

The greatest seasons of church history — those eras of widespread reformation and great awakening — have been those epochs in which God-fearing men took the inspired Word and unashamedly preached it in the power of the Holy Spirit. As the pulpit goes, so goes the church. Thus, only a reformed pulpit will ultimately lead to a reformed church. In this hour, pastors must see their pulpits again marked by sequential exposition, doctrinal clarity, and a sense of gravity regarding eternal matters. This in my estimation is the need of the hour.[1]

The Divine Genius of John Calvin’s Geneva

The church in Geneva during the sixteenth century offers us one of the most striking examples of the impact of expository preaching on a culture and civilization. Four powerful things happened in Geneva during this eventful time that shook the world and beautified the church. First, fifteen families with an unusual passion for the recovery of the Word of Christ moved to Geneva, Switzerland and started a little congregation. These church planters included the families of John Foxe (author of Foxes Book of Martyrs), Samuel Rutherford, (author of Lex Rex), John Knox, John Calvin and several other devoted Bible scholars. Second, these families held fiercely to the practice of expository preaching as John Calvin faithfully handled all of Scripture. Third, during a two year super-abounding labor of love, these men translated the entire Bible into English (The Geneva Bible) and put hundreds of thousands of copies of this faithful translation into the hands of the common man. Fourth, these men used the patterns and commands of Scripture to reform every area of life. As a result, people moved to Geneva in droves to be a part of this mighty work of God.

In the midst of this move of reformation, the reformers in Geneva resurrected the biblical doctrine of the family. They particularly focused on reforming fatherhood, charging fathers to take their role as household leader seriously — to become heralds of the whole counsel of God in their homes in the way that Deuteronomy 6 explains.

Generational Reformation: Expository Fathers Must Do Their Part

We need a biblical reformation like the one that took place in Geneva in the sixteenth century. We need men — particularly fathers — to faithfully exposit the Word of God to their family and church congregations as Deuteronomy 6:6-7 prescribes: when they sit in their house, when they walk by the way; when they lie down and when they rise up.

In order for biblical reformation to be sustained for generations, expository fathers must take the lead in discipling their families. Richard Baxter explained how that family reformation serves as the foundation for lasting general reformation with these words:

You are not likely to see any general reformation, till you procure a family reformation. Some little religion there may be, here and there; but while it is confined to single persons, and is not promoted in families, it will not prosper, nor promise much future increase.

“And that from a child thou hast known the holy scriptures...” (2 Timothy 3:15). Paul wrote this of Timothy who had been faithfully taught God’s Word by his mother and grandmother. Theirs was a generational legacy of biblically-based discipleship.

Wives and mothers play a key role in family discipleship, but it is fathers who are held responsible and must take the lead. As men, may what Paul wrote of Timothy be true in our family flocks even as we heed this charge: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (II Timothy 2:15).

1. Steven J Lawson, The Expository Genius of John Calvin (Reformation Trust, a division of Ligonier Ministries, 2007), p. 4.

The Perpetuity And Change Of The Sabbath

Tue, 16 Dec 2008 23:11:00 +0100

“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Corinthians 16:1, 2

Subject: That it is the mind and will of God that the first day of the week should be the day that should be especially set apart for religious exercises and duties among Christians.

We find in the New Testament often mentioned a certain collection, which was made by the Grecian churches, for the brethren in Judea, who were reduced to pinching want by a dearth which then prevailed, and was the heavier upon them by reason of their circumstances, they having been from the beginning oppressed and persecuted by the unbelieving Jews. This collection or contribution is twice mentioned in the Acts, 11:28-30 and 24:17. It is also noticed in several of the epistles: as Rom. 15:26 and Gal. 2:10. But it is most largely insisted on, in these two epistles to the Corinthians: in this first epistle, 16, and in the second epistle, 8 and 9. The apostle begins the directions, which in this place he delivers concerning this matter, with the words of the text - wherein we may observe,

I. What is the thing to be done concerning which the apostle gives them direction - the exercise and manifestation of their charity towards their brethren - by communicating to them for the supply of their wants, which was by Christ and his apostles often insisted on, as one main duty of the Christian religion and is expressly declared to be so by the apostle James, chap. 1:27, “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction.”

II. We may observe the time on which the apostle directs that this should be done, viz. “on the first day of the week.” By the inspiration of the Holy Ghost he insists upon it, that it be done on such a particular day of the week, as if no other day would do so well as that, or were so proper and fit a time for such a work. - Thus, although the inspired apostle was not for making that distinction of days in gospel times, which the Jews made, as appears by Gal. 4:10, “Ye observe days, and months,” etc., yet here he gives the preference to one day of the week, before any other, for the performance of a certain great duty of Christianity.

III. It may be observed that the apostle had given to other churches, that were concerned in the same duty, to do it on the first day of the week: “As I have given orders to the churches of Galatia, even so do ye.” Whence we may learn, that it was nothing peculiar in the circumstances of the Christians at Corinth, which was the reason why the Holy ghost insisted that they should perform this duty on this day of the week. The apostle had given the like orders to the churches of Galatia.

Now Galatia was far distant from Corinth: the sea parted them, and there were several other countries between them. Therefore it cannot be thought that the Holy Ghost directs them to this time upon any secular account, having respect to some particular circumstances of the people in that city, but upon a religious account. In giving the preference to this day for such work, before any other day, he has respect to something which reached all Christians throughout the wide world.

And by other passages of the New Testament, we learn that the case was the same as to other exercises of religion, and that the first day of the week was preferred before any other day, in churches immediately under the care of the apostles, for an attendance on the exercises of religion in general. Acts 20:7, “Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” It seems by these things to have been among the primitive Christians in the apostles’ days, with respect to the first day of the week, as it was among the Jews, with respect to the seventh.

We are taught by Christ, that the doing of alms and showing of mercy are proper works for the Sabbath-day. When the Pharisees found fault with Christ for suffering his disciples to pluck the ears of corn, and eat on the Sabbath, Christ corrects them with that saying, “I will have mercy and not sacrifice;” Mat. 12:7. And Christ teaches that works of mercy are proper to be done on the Sabbath, Luke 13:15, 16, and 14:5. - These works used to be done on sacred festivals and days of rejoicing under the Old Testament, as in Nehemiah’s and Esther’s time, Neh. 8:10 and Est. 9:19, 22. - And Josephus and Philo, two very noted Jews, who wrote not long after Christ’s time, give an account that it was the manner among the Jews on the Sabbath, to make collections for sacred and pious uses.

Doctrine

It is the mind and will of God that the first day of the week should be especially set apart among Christians for religious exercises and duties.

That this is the doctrine which the Holy Ghost intended to teach us, by this and some other passages of the New Testament, I hope will appear plainly by the sequel. This is a doctrine that we have been generally brought up in by the instructions and examples of our ancestors, and it has been the general profession of the Christian world, that this day ought to be religiously observed and distinguished from other days of the week. However, some deny it. Some refuse to take notice of the day, as different from other days. Others own that it is a laudable custom of the Christian church, into which she fell by agreement and by appointment of her ordinary rulers, to set apart this day for public worship. But they deny any other original to such an observation of the day, than prudential human appointment. Others religiously observe the Jewish Sabbath, as of perpetual obligation, and that we want a foundation for determining that that is abrogated, and another day of the week is appointed in the room of the seventh.

All these classes of men say that there is no clear revelation that it is the mind and will of God, that the first day of the week should be observed as a day to be set apart for religious exercises, in the room of the ancient Sabbath, which there ought to be in order to the observation of it by the Christian church as a divine institution. They say that we ought not to go upon the tradition of past ages, or upon uncertain and far-fetched inferences from some passages of the history of the New Testament, or upon some obscure and uncertain hints in the apostolic writings. But that we ought to expect a plain institution, which they say we may conclude God would have given us, if he had designed that the whole Christian church, in all ages, should observe another day of the week for a holy Sabbath, than that which was appointed of old by plain and positive institution.

So far it is undoubtedly true that if this be the mind and will of God, he has not left the matter to human tradition, but has so revealed his mind about it, in his Word, that there is to be found good and substantial evidence that it is his mind. Doubtless, the revelation is plain enough for them that have ears to hear: that is for them that will justly exercise their understandings about what God says to them. No Christian, therefore, should rest till he has satisfactorily discovered the mind of God in this matter. If the Christian Sabbath be of divine institution, it is doubtless of great importance to religion that it be well kept, and therefore, that every Christian be well acquainted with the institution.

If men take it only upon trust, and keep the first day of the week because their parents taught them so, or because they see others do it, they will never be likely to keep it so conscientiously and strictly, as if they had been convinced by seeing for themselves that there are good grounds in the Word of God for their practice. Unless they do see thus for themselves, whenever they are negligent in sanctifying the Sabbath or are guilty of profaning it, their consciences will not have that advantage to smite them for it, as otherwise they would. - And those who have a sincere desire to obey God in all things, will keep the Sabbath more carefully and more cheerfully, if they have seen and been convinced that therein they do what is according to the will and command of God, and what is acceptable to him. [They] will also have a great deal more comfort in the reflection upon their having carefully and painfully kept the Sabbath.

Therefore, I design now, by the help of God, to show that it is sufficiently revealed in the Scriptures, to be the mind and will of God, that the first day of the week should be distinguished in the Christian church from other days of the week, as a Sabbath, to be devoted to religious exercises.

In order to this, I shall here premise that the mind and will of God, concerning any duty to be performed by us, may be sufficiently revealed in his Word, without a particular precept in so many express terms, enjoying it. The human understanding is the ear to which the Word of God is spoken; and if it be so spoken, that that ear may plainly hear it, it is enough. God is sovereign as to the manner of speaking his mind, whether he will speak it in express terms, or whether he will speak it by saying several other things which imply it, and from which we may, by comparing them together, plainly perceive it. If the mind of God be but revealed, if there be but sufficient means for the communication of his mind to our minds, that is sufficient: whether we hear so many express words with our ears, or see them in writing with our eyes, or whether we see the thing that he would signify to us, by the eye of reason and understanding.

Who can positively say that if it had been the mind of God, that we should keep the first day of the week, he would have commanded it in express terms, as he did the observation of the seventh day of old? Indeed, if God had so made our faculties, that we were not capable of receiving a revelation of his mind in any other way, then there would have been some reason to say so. But God has given us such understandings, that we are capable of receiving a revelation, when made in another manner. And if God deals with us agreeably to our natures, and in a way suitable to our capacities, it is enough. If God discovers his mind in any way whatsoever, provided it be according to our faculties, we are obliged to obedience, and God may expect our notice and observance of his revelation, in the same manner as if he had revealed it in express terms.

I shall speak upon this subject under these two general propositions.

I. It is sufficiently clear, that it is the mind of God, that one day of the week should be devoted to rest, and to religious exercises, throughout all ages and nations.

II. It is sufficiently clear, that under the gospel-dispensation, this day is the first day of the week.

I. Prop. It is sufficiently clear that it is the mind of God, that one day of the week should be devoted to rest and to religious exercises, throughout all ages and nations: not only among the ancient Israelites, till Christ came, but even in these gospel times and among all nations professing Christianity.

First, from the consideration of the nature and state of mankind in this world, it is most consonant to human reason that certain fixed parts of time should be set apart, to be spent by the church wholly in religious exercises, and in the duties of divine worship. It is a duty incumbent on all mankind, in all ages alike, to worship and serve God. His service should be our great business. It becomes us to worship him with the greatest devotion and engagedness of mind, and therefore to put ourselves, at proper times, in such circumstances as will most contribute to render our minds entirely devoted to this work, without being diverted or interrupted by other things.

The state of mankind in this world is such that we are called to concern ourselves in secular business and affairs, which will necessarily, in a considerable degree, take up the thoughts and engage the attention of the mind. However, some particular persons may be in circumstances more free and disengaged. Yet the state of mankind is such that the bulk of them, in all ages and nations, are called ordinarily to exercise their thoughts about secular affairs, and to follow worldly business, which in its own nature, is remote from the solemn duties of religion.

It is therefore most meet and suitable that certain times should be set apart, upon which men should be required to throw by all other concerns: that their minds may be the more freely and entirely engaged in spiritual exercises in the duties of religion and in the immediate worship of God, and that their minds being disengaged from common concerns, their religion may not be mixed with them.

It is also suitable that these times should be fixed and settled, that the church may agree therein and that they should be the same for all, that men may not interrupt one another, but may rather assist one another by mutual example: for example has a great influence in such cases. If there be a time set apart for public rejoicing, and there be a general manifestation of joy, the general example seems to inspire men with a spirit of joy: one kindles another. So, if it be a time of mourning, and there be general appearances and manifestations of sorrow, it naturally affects the mind: it disposes it to depression, it casts a gloom upon it, and does as it were dull and deaden the spirits. So, if a certain time be set apart as holy time, for general devotion and solemn religious exercises, a general example tends to render the spirit serious and solemn.

Second, without doubt, one proportion of time is better and fitter than another for this purpose. One proportion is more suitable to the state of mankind and will have a greater tendency to answer the ends of such times, than another. The times may be too far asunder. I think human reason is sufficient to discover that it would be too seldom for the purposes of such solemn times, that they should be but once a year. So, I conclude, nobody will deny but that such times may be too near together to agree with the state and necessary affairs of mankind.

Therefore, there can be no difficulty in allowing that some certain proportion of time, whether we can exactly discover it or not, is really fittest and best - considering the end for which such times are kept, and the condition, circumstances, and necessary affairs of men; and considering what the state of man is, taking one age and nation with another - more convenient and suitable than any other, which God may know and exactly determine, though we, by reason of the scantiness of our understandings, cannot.

As a certain frequency of the returns of these times may be more suitable than any other, so one length or continuance of the times themselves may be fitter than another, to answer the purposes of such times. If such times, when they come, were to last but an hour, it would not well answer the end. For then worldly things would crowd too nearly upon sacred exercises, and there would not be that opportunity to get the mind so thoroughly free and disengaged from other things, as there would be if the times were longer. Being so short, sacred and profane things would be as it were mixed together. Therefore, a certain distance between these times, and a certain continuance of them when they come, is more proper than others, which God knows and is able to determine, though perhaps we cannot.

Third, it is unreasonable to suppose any other, than that God’s working six days and resting the seventh, and blessing and hallowing it, was to be of general use in determining this matter. It was written that the practice of mankind in general might some way or other be regulated by it. What could be the meaning of God’s resting the seventh day and hallowing and blessing it, which he did before the giving of the fourth commandment, unless he hallowed and blessed it with respect to mankind? For he did not bless and sanctify it with respect to himself, or that he within himself might observe it: as that is most absurd. And it is unreasonable to suppose that he hallowed it only with respect to the Jews, a particular nation, which rose up above two thousand years after.

So much therefore must be intended by it, that it was his mind, that mankind should, after his example, work six days and then rest and hallow or sanctify the next following: that they should sanctify every seventh day, or that the space between rest and rest, one hallowed time and another, among his creatures here upon earth, should be six days. - So that it hence appears to be the mind and will of God that not only the Jews, but man in all nations and ages, should sanctify one day in seven: which is the thing we are endeavoring to prove.

Fourth, the mind of God in this matter is clearly revealed in the fourth commandment. The will of God is there revealed, not only that the Israelitish nation, but that all nations, should keep every seventh day holy, or which is the same thing, one day after every six. This command, as well as the rest, is doubtless everlasting and of perpetual obligation, at least as to the substance of it, as is intimated by its being engraven on the tables of stone. Nor is it to be thought that Christ ever abolished any command of the ten, but that there is the complete number ten yet, and will be to the end of the world.

Some say, that the fourth command is perpetual, but not in its literal sense: not as designing any particular proportion of time to be set apart and devoted to literal rest and religious exercises. They say that it stands in force only in a mystical sense, viz. as that weekly rest of the Jews typified spiritual rest in the Christian church, and that we under the gospel are not to make any distinction of one day from another, but are to keep all time holy, doing everything in a spiritual manner.

But this is an absurd way of interpreting the command, as it refers to Christians. For if the command be so far abolished, it is entirely abolished. For it is the very design of the command, to fix the time of worship. The first command fixes the object, the second the means, the third the manner, the fourth the time. And if it stands in force now only as signifying a spiritual, Christian rest, and holy behavior at all times, it does not remain as one of the ten commands, but as a summary of all the commands.

The main objection against the perpetuity of this command is that the duty required is not moral. Those laws whose obligations arises from the nature of things and from the general state and nature of mankind, as well as from God’s positive revealed will, are called moral laws. Others, whose obligation depends merely upon God’s positive and arbitrary institution, are not moral: such as the ceremonial laws, and the precepts of the gospel about the two sacraments. Now, the objectors say, they will allow all that is moral in the decalogue to be of perpetual obligation. But this command, they say, is not moral.

But this objection is weak and insufficient for the purpose for which it is brought, or to prove that the fourth command, as to the substance of it, is not of perpetual obligation. For,

If it should be allowed that there is no morality belonging to the command, and that the duty required is founded merely on arbitrary institution, it cannot therefore be certainly concluded that the command is not perpetual. We know that there may be commands in force under the gospel and to the end of the world, which are not moral. Such are the institutions of the two sacraments. And why may there not be positive commands in force in all ages of the church? If positive, arbitrary institutions are in force in gospel-times, what is there which concludes that no positive precept give before the times of the gospel can yet continue in force? But,
As we have observed already, the thing in general that there should be certain fixed parts of time set apart to be devoted to religious exercises, is founded in the fitness of the thing, arising from the nature of things, and the nature and universal state of mankind. Therefore, there is as much reason that there should be a command of perpetual and universal obligation about this, as about any other duty whatsoever. For if the thing in general, that there be a time fixed, be founded in the nature of things, there is consequent upon it a necessity, that the time be limited by a command. For there must be a proportion of time fixed, or else the general moral duty cannot be observed.
The particular determination of the proportion of time in the fourth commandment, is also founded in the nature of things, only our understandings are not sufficient absolutely to determine it of themselves. We have observed already that without doubt one proportion of time is in itself fitter than another, and a certain continuance of time fitter than any other, considering the universal state and nature of mankind, which God may see, though our understandings are not perfect enough absolutely to determine it. So that the difference between this command and others, does not lie in this (that other commands are founded in the fitness of the things themselves, arising from the universal state and nature of mankind, and this not), but only that the fitness of other commands is more obvious to the understandings of men, and they might have seen it of themselves. But this could not be precisely discovered and positively determined without the assistance of revelation.

So that the command of God, that every seventh day should be devoted to religious exercises, is founded in the universal state and nature of mankind, as well as other commands. Only man’s reason is not sufficient, without divine direction, so exactly to determine it. Though perhaps man’s reason is sufficient to determine that it ought not to be much seldomer, nor much oftener, than once in seven days.

Fifth, God appears in his Word laying abundantly more weight on this precept concerning the Sabbath, than on any precept of the ceremonial law. It is in the decalogue, one of the ten commands, which were delivered by God with an audible voice. It was written with his own finger on the tables of stone in the mount, and was appointed afterwards to be written on the tables which Moses made. The keeping of the weekly Sabbath is spoken of by the prophets, as that wherein consists a great part of holiness of life, and is inserted among moral duties, Isa. 58:13, 14, “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and fee thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.”

Sixth, it is foretold that this command should be observed in gospel-times, as in Isa. 56 at the beginning, where the due observance of the Sabbath is spoken of as a great part of holiness of life, and is placed among moral duties. It is also mentioned as a duty that should be most acceptable to God from his people, even where the prophet is speaking of gospel-times, as in the foregoing chapter, and in the first verse of this chapter. And, in the third and fourth verses, the prophet is speaking of the abolition of the ceremonial law in gospel-times, and particularly of that law, which forbids eunuchs to come into the congregation of the Lord. Yet, here the man is pronounced blessed, who keeps the Sabbath from polluting it, verse 2. And even in the very sentence where the eunuchs are spoken of as being free from the ceremonial law, they are spoken of as being yet under obligation to keep the Sabbath, and actually keeping it, as that which God lays great weight upon: “For thus saith the Lord, unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house, and within my walls, a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.”

Besides, the strangers spoken of in the sixth and seventh verses, are the Gentiles, that should be called in the times of the gospel, as is evident by the last clause in the seventh, and by the eighth verse: “For mine house shall be called an house of prayer for all people. The Lord God, which gathereth the outcasts of Israel, saith, Yet will I gather others to him, besides those that are gathered unto him.” Yet it is represented here as their duty to keep the Sabbath: “Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer.”

Seventh, a further argument for the perpetuity of the Sabbath, we have in Mat. 24:20, “Pray ye that your flight be not in the winter, neither on the sabbath-day.” Christ is here speaking of the flight of the apostles and other Christians out of Jerusalem and Judea, just before their final destruction, as is manifest by the whole context, and especially by the 16th verse, “Then let them which be in Judea flee into the mountains.” But this final destruction of Jerusalem was after the dissolution of the Jewish constitution, and after the Christian dispensation was fully set up. Yet, it is plainly implied in these words of our Lord, that even then Christians were bound to a strict observation of the Sabbath.

Thus I have shown that it is the will of God that every seventh day be devoted to rest and to religious exercises.

Sermon 2

II. Prop. That it is the will of God that under the gospel dispensation, or in the Christian church, this day should be the first day of the week.

In order to the confirmation of this, let the following things be considered.

First, the words of the fourth commandment afford no objections against this being the day that should be the Sabbath, any more than against any other day. That this day, which according to the Jewish reckoning, is the first of the week, should be kept as a Sabbath, is no more opposite to any sentence or word of the fourth command, than that the seventh of the week should be the day. The words of the fourth command do not determine which day of the week we should keep as a Sabbath. They merely determine, that we should rest and keep as a Sabbath every seventh day, or one day after every six. It says, “Six days thou shalt labour, and the seventh thou shalt rest;” which implies no more, than that after six days of labour, we shall upon the next to the sixth, rest and keep it holy. And this we are obliged to do forever. But the words no way determine where those six days shall begin, and so where the rest or Sabbath shall fall. There is no direction in the fourth command how to reckon the time, i.e. where to begin and end it. But that is supposed to be determined otherwise.

The Jews did not know, by the fourth command, where to begin their six days, and on which particular day to rest: this was determined by another precept. The fourth command does indeed suppose a particular day appointed; but it does not appoint any. It requires us to rest and keep holy a seventh day, one after every six of labor, which particular day God either had or should appoint. The particular day was determined for that nation in another place, viz. in Exo. 16:23-26, “And he said unto them, this is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake, today, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning. And Moses said, Eat that today; for today is a sabbath unto the Lord: today ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.” This is the first place where we have any mention made of the Sabbath, from the first Sabbath on which God rested.

It seems that the Israelites, in the time of their in Egypt, had lost the true reckoning of time by the days of the week, reckoning from the first day of the creation. They were slaves and in cruel and had in a great measure forgotten the true religion. For we are told that they served the gods of Egypt. And it is not to be supposed that the Egyptians would suffer their slaves to rest from their work every seventh day. Now, they having remained in for so long a time, had probably lost the weekly reckoning. Therefore, when God had brought them out of Egypt into the wilderness, he made known to them the Sabbath, on the occasion and in the manner recorded in the text just now quoted. Hence, we read in Nehemiah that when God had led the children of Israel out of Egypt, etc. he made known unto them his holy Sabbath, Neh. 9:14, “And madest known unto them the holy sabbath.” To the same effect, we read din Eze. 20:10, 12, “Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. Moreover also, I gave them my sabbaths.”

But they never would have known where the particular day would have fallen by the fourth command. Indeed, the fourth command, as it was spoken to the Jews, did refer to their Jewish Sabbath. But that does not prove that the day was determined and appointed by it. The precept in the fourth command is to be taken generally of such a seventh day as God should appoint, or had appointed. And because such a particular day had been already appointed for the Jewish church, therefore, as it was spoken to them, it did refer to that particular day. But this does not prove, but the same words refer to another appointed seventh day, now in the Christian church. The words of the fourth command may oblige the church, under different dispensations, to observe different appointed seventh days, as well as the fifth command may oblige different persons to honor different fathers and mothers.

The Christian Sabbath, in the sense of the fourth command, is as much the seventh day as the Jewish Sabbath, because it is kept after six days of labor as well as that. It is the seventh reckoning from the beginning of our first working-day, as well as that was the seventh from the beginning of their first working day. All the difference is that the seven days formerly began from the day after God’s rest from the creation, and now they begin the day after that. It is no matter by what names the days are called: if our nation had, for instance, called Wednesday the first day of the week, it would have been all one as to this argument.

Therefore, by the institution of the Christian Sabbath, there is no change from the fourth command; but the change is from another law, which determined the beginning and ending of their working days. So that those words of the fourth command, viz. “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the sabbath-day, and hallowed it.” These words are not made insignificant to Christians, by the institution of the Christian Sabbath. They still remain in their full force as to that which is principally intended by them. They were designed to give us a reason why we are to word but six days at a time, and then rest on the seventh, because God has set us the example. And taken so, they remain still in as much force as ever they were. This is the reason still, as much as ever it was, why we may work but six days at a time. What is the reason that Christians rest every seventh, and not every eighth, or every ninth, or tenth day? It is because God worked six days and rested the seventh.

It is true, these words did carry something further in their meaning, as they were spoken to the Jews, and to the church before the coming of Christ. It was then also intended by them that the seventh day was to be kept in commemoration of the work of creation. But this is no objection to the supposition that the words, as they relate to us, do not import all that they did, as they related to the Jews. For there are other words which were written upon those tables of stone with the ten commandments, which are known and allowed not to be of the same import, as they relate to us, and as they related to the Jews, viz. these words, in the preface to the ten commandments, “I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of .” - These words were written on the tables of stone with the rest, and are spoken to us, as well as to the Jews. They are spoken to all to whom the commandments themselves are spoken, for they are spoken as an enforcement of the commandments. But they do not now remain in all the signification which they had, as they respected the Jews. For we never were brought out of Egypt, out of the house of , except in a mystical sense. - The same may be said of those words which are inserted in the commandments themselves, Deu. 5:15, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God commanded thee out thence, through a mighty hand and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.”

So that all the arguments of those who are against the Christian Sabbath, drawn from the fourth command, which are all their strength, come to nothing.

Second, that the ancient church was commanded to keep a seventh day in commemoration of the work of creation, is an argument for the keeping of a weekly Sabbath in commemoration of the work of redemption, and not any reason against it.

We read in Scripture of two creations, the old and the new, and these words of the fourth command are to be taken as of the same force to those who belong to the new creation, with respect to that new creation as they were to those who belonged to the old creation, with respect to that. We read that “in the beginning God created the heaven and the earth,” and the church of old were to commemorate that work. But when God creates a new heaven and a new earth, those that belong to this new heaven and new earth, by a like reason, are to commemorate the creation of their heaven and earth.

The Scriptures teach us to look upon the old creation as destroyed, and as it were annihilated by sin; or, as being reduced to a chaos again, without form and void, as it was at first. Jer. 4:22, 23, “They are wise to do evil, but to do good they have n knowledge. I beheld the earth, and lo, it was without form and void: and the heavens, and they had no light!” i.e. were reduced to the same state in which they were at first; the earth was without form and void, and there was no light, but darkness was upon the face of the deep.

The Scriptures further teach us to call the gospel-restoration and redemption, a creation of a new heaven and a new earth; Isa. 65:17, 18, “For behold, I create new heavens, and a new earth; and the former shall not be remembered, nor come into mind. But be you glad and rejoice forever in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy.” And Isa. 51:16, “And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.” And Isa. 66:22, “For as the new heavens and the new earth which I will make,” etc. - In these places we are not only told a new creation, or new heavens and a new earth, but we are told what is meant by it, viz. The gospel renovation, the making of Jerusalem a rejoicing, and her people a joy, saying unto Zion, “Thou art my people,” etc. The prophet, in all these places, is prophesying of the gospel-redemption.

The gospel-state is everywhere spoken of as a renewed state of things, wherein old things are passed away, and all things become new: we are said to be created unto Christ Jesus unto good works. All things are restored and reconciled whether in heaven or in earth, and God has caused light to shine out of darkness, as he did at the beginning. And the dissolution of the Jewish state was often spoken of in the Old Testament as the end of the world. - But we who belong to the gospel-church, belong to the new creation. Therefore there seems to be at least as much reason that we should commemorate the work of this creation, as that the members of the ancient Jewish church should commemorate the work of the old creation.

Third, there is another thing which confirms it (that the fourth command teaches God’s resting from the new creation, as well as from the old), which is that the Scriptures expressly speak of the one as parallel with the other: i.e. Christ’s resting from the work of redemption is expressly spoken of as being parallel with God’s resting from the work of creation. Heb. 4:10, “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.”

Now Christ rested from his works when he rose from the dead, on the first day of the week. When he rose from the dead, then he finished his work of redemption. His humiliation was then at an end: he then rested and was refreshed. - When it is said, “There remaineth a rest to the people of God;” in the original, it is, a sabbatism, or the keeping of a Sabbath: and this reason is given for it, “For he that entered into his rest, he also hath ceased from his own works, as God did from his.” - These three things at least we are taught by these words:

To look upon Christ’s rest from his work of redemption, as parallel with God’s rest from the work of creation. For they are expressly compared together, as parallel one with the other.
They are spoken of as parallel, particularly in this respect, viz. the relation which they both have to the keeping of a Sabbath among God’s people, or with respect to the influence which these two rests have as to sabbatizing in the church of God. For it is expressly with respect to this that they are compared together. Here is an evident reference to God’s blessing and hallowing the day of his rest from the creation to be a Sabbath, and appointing a Sabbath of rest in imitation of him. For the apostle is speaking of this, verse 4, “For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.” Thus far is evident, whatever the apostle has respect to by this keeping of a Sabbath by the people of God: whether it be a weekly sabbatizing on earth or a sabbatizing in heaven.
It is evident in these words that the preference is given to the latter rest, viz. the rest of our Savior from his works, with respect to the influence it should have or relation it bears, to the sabbatizing of the people of God, now under the gospel, evidently implied in the expression, “There remaineth therefore a sabbatism to the people of God. For he that entered into his rest,” etc. For in this sabbatism appointed in remembrance of God’s rest from the work of creation, does not remain, but ceases, and that this new rest, in commemoration of Christ’s resting from his works, remains in the room of it.

Fourth, the Holy Ghost has implicitly told us that the Sabbath which was instituted in commemoration of the old creation, should not be kept in gospel-times. Isa. 65:17, 18. There we are told that when God should create new heavens and a new earth, the former should not be remembered, nor come into mind. If this be so, it is not to be supposed that we are to keep a seventh part of time, on purpose to remember it, and call it to mind.

Let us understand this which way we will, it will not be well consistent with the keeping of one day in seven, in the gospel-church, principally for the remembrance and calling to mind of the old creation. If the meaning of the place be only this - that the old creation shall not be remembered nor come into mind in comparison with the new, that the new will be so much more remarkable and glorious, will so much more nearly concern us, so much more notice will taken of it, and it will be thought so much more worthy to be remembered and commemorated, that the other will not be remembered, nor come into mind - it is impossible that it should be more to our purpose. For then hereby the Holy Ghost teaches us, that the Christian church has much more reason to commemorate the new creation than the old; insomuch, that the old is worthy to be forgotten in comparison with it.

And as the old creation was no more to be remembered, nor come into mind; so, in the following verse, the church is directed forever to commemorate the new creation, “But be you glad, and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy;” i.e. Though you forget the old, yet forever to the end of the world, keep a remembrance of the new creation.

Fifth, it is an argument that the Jewish Sabbath was not to be perpetual, that the Jews were commanded to keep it in remembrance of their deliverance out of Egypt. One reason why it was instituted was because God thus delivered them, as we are expressly told, Deu. 5:15, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.” Now can any person think that God would have all nations under the gospel, and to the end of the world, keep a day every week, which was instituted in remembrance of the deliverance of the Jews out of Egypt?

Sixth, the Holy Ghost has implicitly told us that instituted memorials of the Jews’ deliverance from Egypt should be no longer upheld in gospel-times, Jer. 16:14-15. The Holy Ghost, speaking of gospel-times, says, “Therefore, behold the days come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the children of Israel out of Egypt; but the Lord liveth that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them; and I will bring them again into their own land.” They shall no more say, The Lord liveth that brought, etc. i.e. at least they shall keep up no more any public memorials of it.

If there be a Sabbath kept up in gospel-times, as we have shown there must be it is more just from these words to suppose that it should be as a memorial of that which is spoken of in the latter verse, the bringing up of the children of Israel from the land of the north: that is the redemption of Christ and his bringing home the elect, not only from Judea, but from the north, and from all quarters of the world. - See Isa. 43:16-20.

Seventh, it is no more than just to suppose that God intended to intimate to us that the Sabbath ought by Christians to be kept in commemoration of Christ’s redemption, in that the Israelites were commanded to keep it in remembrance of their deliverance out of Egypt, because that deliverance out of Egypt is an evident, known, and allowed type of it. It was ordered of God, on purpose to represent it. Everything about that deliverance was typical of this redemption, and much is made of it, principally for this reason: because it is so remarkable a type of Christ’s redemption. And it was but a shadow, the work in itself was nothing in comparison with the work of redemption. What is a petty redemption of one nation from a temporal , to the eternal salvation of the whole church of the elect in all ages and nations, from eternal damnation and the introduction of them, not into a temporal Canaan, but into heaven: into eternal glory and blessedness? Was that shadow so much to be commemorated as that a day once a week was to be kept on the account of it, and shall not we much more commemorate that great and glorious work of which it was designed on purpose to be a shadow.

Besides, the words in the fourth commandment, which speak of the deliverance out of Egypt, can be of no significance unto us, unless they are to be interpreted of the gospel-redemption. But the words of the decalogue are spoken to all nations and ages. Therefore, as the words were spoken to the Jews, they referred to the type or shadow. As they are spoken to us, they are to be interpreted of the antitype and substance. For the Egypt from which we under the gospel are redeemed, is the spiritual Egypt; the house of from which we are redeemed, is a state of spiritual . - Therefore the words, as spoken to us, are to be thus interpreted, “Remember, thou was a servant to sin and Satan, and the Lord thy God delivered thee from this , with a mighty hand and outstretched arm; therefore the Lord thy God commanded thee to keep the Sabbath-day.”

As the words in the preface to the ten commandments, about the bringing of the children of Israel out of Egypt, are interpreted in our catechism (and as they have respect to us): [they] must be interpreted [as being] of our spiritual redemption. So, by an exact identity of reason, must these words in Deuteronomy, annexed to the fourth command, be interpreted [as] of the same gospel redemption.

The Jewish Sabbath was kept on the day that the children of Israel came up out of the Red sea. For we are told in Deu. 5:15, that this holy rest of the Sabbath was appointed in commemoration of their coming up out of Egypt. But the day of their going through the Red sea was the day of their coming up out of Egypt. For till then they were in the land of Egypt. The Red sea was the boundary of the land of Egypt. - The Scripture itself tells us that the day on which they sung the song of Moses, was the day of their coming up out of the land of Egypt; Hos. 2:15, “And she shall sing there, as in the days of her youth, as in the day when she came up out of the land of Egypt;” referring plainly to that triumphant song which Moses and the children of Israel sang when they came up out of the Red sea.

The Scripture tells us that God appointed the Jewish Sabbath in commemoration of the deliverance of the children of Israel from their task-masters, the Egyptians, and of their rest from their hard and slavery under them; Deu. 5:14, 15, “That thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.” But the day that the children of Israel were delivered from their task-masters and had rest from them, was the day when the children of Israel came up out of the Red Sea. They had no rest from them till then. For though they were before come forth on their journey to go out of the land of Egypt, yet they were pursued by the Egyptians and were exceedingly perplexed and distressed. But on the morning that they came up out of the Red sea, they had complete and final deliverance. Then they had full rest from their taskmasters. Then God said to them, “The Egyptians which ye have seen this day, ye shall see no more for ever;” Exo. 14:13. Then they enjoyed a joyful day of rest, a day of refreshment. Then they sang the song of Moses, and on that day was their Sabbath of rest.

But this coming up of the children of Israel out of the Red sea, was only a type of the resurrection of Christ. That people was the mystical body of Christ, and Moses was a great type of Christ himself. And besides, on that day Christ went before the children of Israel in the pillar of cloud and of fire, as their Savior and Redeemer. On that morning Christ, in this pillar of cloud and fire, rose out of the Red sea, as out of great waters, which was a type of Christ’s rising from a state of death and from that great humiliation which he suffered in death. The resurrection of Christ from the dead, is in Scripture represented by his coming up out of deep waters. So it is in Christ’s resurrection, as represented by Jonah’s coming out of the sea, Mat. 12:40. It is also compared to a deliverance out of deep waters, Psa. 69:1-3, 14, and 15. These things are spoken of Christ, as is evident from this, that many things in this Psalm are in the New Testament expressly applied to Christ. [Compare verse 4 with John 15:25, verse 9 with John 2:17, and verse 2 with Mat. 27:34, 48; Mark 15:23; John 19:29, and verse 2, with Rom. 11:9, 10, and verse 25 with Acts 1:20.] Therefore, as the Jewish Sabbath was appointed on the day on which the pillar of cloud and fire rose out of the Red sea, and on which Moses and the church, the mystical body of Christ, came up out of the same sea, which is a type of the resurrection of Christ - it is a great confirmation that the Christian Sabbath should be kept on the day of the rising of the real body of Christ from the grave, which is the antitype. For surely the Scriptures have taught us that the type should give way to the antitype, and that the shadow should give way to the substance.

Eighth, I argue the same thing from Psa. 118:22-24. There we are taught that the day of Christ’s resurrection is to be celebrated with holy joy by the church. “The stone which the builders refused is become the head-stone of the corner. This is the Lord’s doing, it is marvellous in our eyes. This is the day which the Lord hath made, we will rejoice and be glad in it.” The stone spoken of is Christ: he was refused and rejected by the builders, especially when he was put to death. That making him the head of the corner, which is the Lord’s doing and so marvelous in our eyes, is Christ’s exaltation, which began with his resurrection. While Christ lay in the grave, he lay as a stone cast away by the builders. But when God raised him from the dead, then he became the head of the corner. Thus it is evident the apostle interprets it, Acts 4:10, 11, “Be it known unto you all, and to all the people of Israel, that by the name of Jesus of Nazareth, whom ye crucified, whom God raised from the dead,” etc. - “This is the stone which was set at nought by you builders, which is become the head of the corner.” And the day on which this was done, we are here taught, God has made to be the day of the rejoicing of the church.

Ninth, the abolition of the Jewish Sabbath seems to be intimated by this: that Christ, the Lord of the Sabbath, lay buried on that day. Christ, the author of the world, was the author of that work of creation of which the Jewish Sabbath was the memorial. It was he that worked six days and rested the seventh day from all his works, and was refreshed. Yet he was holden in the chains of death on that day. - God, who created the world, now in his second work of creation, did not follow his own example, if I may so speak. He remained imprisoned in the grave on that day and took another day to rest in.

The Sabbath was a day of rejoicing, for it was kept in commemoration of God’s glorious and gracious works of creation and the redemption out of Egypt. Therefore we are directed to call the Sabbath a delight. But it is not a proper day for the church, Christ’s spouse, to rejoice, when Christ the bridegroom lies buried in the grave, as Christ says, Mat. 9:15, “That the children of the bridechamber cannot mourn, while the bridegroom is with them. But the time will come, when the bridegroom shall be taken from them; then shall they mourn.” - While Christ was holden under the chains of death, then the bridegroom was taken from then. Then it was a proper time for the spouse to mourn and not rejoice. But when Christ rose again, then it was a day of joy, because we are begotten again to a living hope, by the resurrection of Jesus Christ from the dead.

Tenth, Christ has evidently, on purpose and design, peculiarly honored the first day of the week, the day on which he rose from the dead, by taking it from time to time to appear to the apostles, and he chose this day to pour out the Holy Ghost on the apostles, which we read of in the second chapter of Acts. For this was on Pentecost, which was on the first day of the week, as you may see by Lev. 23:15-16. And he honored this day by pouring out his Spirit on the apostle John, and giving him his visions, Rev. 1:10, “I was in the Spirit on the Lord’s day,” etc. - Now doubtless Christ had his meaning in thus distinguishingly honoring this day.

Eleventh, it is evident by the New Testament that this was especially the day of the public worship of the primitive church, by the direction of the apostles. We are told that this was the day that they were wont to come together to break bread. And this they evidently did with the approbation of the apostles, inasmuch as they preached to them on that day, and therefore doubtless they assembled together by the direction of the apostles. Acts 20:7, “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” So the Holy Ghost was careful that the public contributions should be on this day, in all the churches, rather than on any other day, as appears by our text.

Twelfth, this first day of the week is in the New Testament called the Lord’s day; see Rev. 1:10. - Some say, how do we know that this was the first day of the week? Every day is the Lord’s day. But it is the design of John to tell us when he had those visions. And if by the Lord’s day is meant any day, how does that inform us when that event took place?

But what is meant by this expression we know, just in the same way as we know what is the meaning of any word in the original of the New Testament, or the meaning of any expression in an ancient language, viz. By what we find to be the universal signification of the expression in ancient times. This expression, the Lord’s day, is found by the ancient use of the whole Christian church, by what appears in all the writings of ancient times, even from the apostles’ days, to signify the first day of the week.

And the expression implies in it the holiness of the day. For doubtless the day is called the Lord’s day, as the sacred supper is called the Lord’s supper, which is so called, because it is a holy supper - which is so called because it is a holy supper, to be celebrated in remembrance of the Lord Christ and of his redemption. So this is a holy day, to be kept in remembrance of the Lord Christ and his redemption.

The first day of the week being in Scripture called the Lord’s day, sufficiently makes it out to be the day of the week that is to be kept holy unto God. For God has been pleased to call it by his own name. When anything is called by the name of God in Scripture, this denotes the appropriation of it to God. - Thus God put his name upon his people Israel of old; Num. 6:27, “And they shall put my name upon the children of Israel.” They were called by the name of God, as it is said, 2 Chr. 7:14, “If my people which are called by my name,” etc. i.e. They were called God’s people, or the Lord’s people. This denoted that they were a holy peculiar people above all others. Deu. 7:6, “Thou art a holy people unto the Lord;” and so in verse 14, and many other places.

So the city Jerusalem was called by God’s name; Jer. 25:29, “Upon the city which is called by my name.” Dan. 9:18, 19, “And the city which is called by thy name,” etc. This denoted that it was a holy city, a city chosen of God above all other cities for holy uses, as it is often called the holy city, as in Neh. 11:1, “To dwell in Jerusalem, the holy city;” and in many other places.

So the temple is said to be a house called by God’s name; 1 Kin. 8:43, “This house that is called by name.” And often elsewhere. That is, it was called God’s house, or the Lord’s house. This denoted that it was called a holy place, a house devoted to holy uses, above all others.

So also we find that the first day of the week is called by God’s name, being called in Scripture God’s day, or the Lord’s day, which denotes that it is a holy day, a day appropriated to holy uses, above all others in the week.

Thirteenth, the tradition of the church from age to age, though it be no rule, yet may be a great confirmation of the truth in such a case as this is. We find by all accounts that it has been the universal custom of the Christian church, in all ages, even from the age of the apostles, to keep the first day of the week. We read in the writings which remain of the first, second, and third centuries, of the Christians keeping the Lord’s day (and so in all succeeding ages), and there are no accounts that contradict them. - This day has all along been kept by Christians, in all countries throughout the world, and by almost all that have borne the name of Christians, of all denominations, however different in their opinions as to other things.

Now, although this be not sufficient of itself without a foundation in Scripture, yet it may be a confirmation of it, because here is really matter of conviction in it to our reason. Reason may greatly confirm truths revealed in the Scriptures. The universality of the custom throughout all Christian counties, in all ages, by what account we have of them, is a good argument that the church had it from the apostles. And it is difficult to conceive how all should come to agree to set up such a custom through the world, of different sects and opinions, and we have no account of any such thing.

Fourteenth, it is no way weakening to these arguments, that there is nothing more plainly said about it in the New Testament, till John wrote his Revelation, because there is a sufficient reason to be given for it. In all probability it was purposely avoided by the Holy Spirit, in the first settling of the Christian churches in the world, both among the heathen and among the Jews, but especially for the sake of the Jews, and out of tenderness to the Jewish Christians. For it is evident that Christ and the apostles declared one thing after another to them gradually as they could bear it.

The Jews had a regard for their Sabbath above almost anything in the laws of Moses, and there was that in the Old Testament which tended to uphold them in the observance of this, much more strongly than anything else that was Jewish. God had made so much of it, had so solemnly, frequently, and carefully commanded it, and had often so dreadfully punished the breach of it, that there was more color for their retaining this custom than almost any other.

Therefore Christ dealt very tenderly with them in this point. Other things of this nature we find very gradually revealed. Christ had many things to say, as we are informed, which yet he said not, because they could not as yet bear them, and gave this reason for it: that it was like putting new wine into old bottles. They were so contrary to their old customs, that Christ was gradual in revealing them. He gave here a little and there a little, as they could bear; and it was a long time before he told them plainly the principal doctrines of the kingdom of heaven. - He took the most favorable opportunities to tell them of his sufferings and death, especially when they were full of admiration at some signal miracle, and were confirmed in it, that he was the Messiah.

He told them many things much more plainly after his resurrection than before. But even then, he did not tell them all, but left more to be revealed by the Holy Ghost at Pentecost. They therefore were much more enlightened after that than before. However, as yet he did not reveal all. The abolition of the ceremonial law about meats and drinks was not fully known till after this.

The apostles were in the same manner careful and tender of those to whom they preached and wrote. It was very gradually that they ventured to teach them the cessation of the ceremonial laws of circumcision and abstinence from unclean meats. How tender is the apostle Paul with such as scrupled in, in the fourteenth chapter of Romans! He directs those who had knowledge, to keep it to themselves, for the sake of their weak brethren. Rom 14:22 - But I need say no more to evince this.

However, I will say this, that it is very possible that the apostles themselves at first might not have this change of the day of the Sabbath fully revealed to them. The Holy Ghost, at his descent, revealed much to them, yet after that, they were ignorant of much of gospel-doctrine. Yea, they were so, a great while after they acted the part of apostles in preaching, baptizing, and governing the church. Peter was surprised when he was commanded to eat meats legally unclean, and so were the apostles in general, when Peter was commanded to go to the Gentiles, to preach to them.

Thus tender was Christ of the church while an infant. He did not feed them with strong meat, but was careful to bring in the observance of the Lord’s day by degrees, and therefore took all occasions to honor it: by appearing from time to time of choice on that day, by sending down his Spirit on that day in that remarkable manner at Pentecost, by ordering Christians to meet in order to break bread on that day, and by ordering their contributions and other duties of worships to be holden on it - thus introducing the observance of it by degrees. And though as yet the Holy Ghost did not speak very plainly about it, yet God took special care that there should be sufficient evidences of his will, to be found out by the Christian church, when it should be more established and settled, and should have come to the strength of a man.

Thus I leave it with everyone to judge, whether there be not sufficient evidence, that it is the mind and will of God, that the first day of the week should be kept by the Christian church as a Sabbath?

Expository Preaching: The Need of the Hour

Tue, 30 Dec 2008 18:35:11 +0100

In order for there to be lasting reformation of the church, three things must happen as we make this a priority:

First, Scripture must take center stage in church life, and church leaders must become fiercely thorough in expositing God’s Word in their teaching.
Second, fathers must become Bible expositors, taking on the mantle of prophet, priest, and king as they deliver the whole counsel of God to their families as heads of their households.
Third, churches need to be planted that restore Bible’s rich doctrines restore to centerstage and set aside the modern secular encumbrances that are plaguing the church today due to ignorance of God’s Word.

Expository Preaching: The Need of the Hour

Expository preaching has been central to great moves of God throughout the centuries and is as critical to us today as ever. Steve Lawson explains the need this way:

The Divine Genius of John Calvin’s Geneva

Generational Reformation: Expository Fathers Must Do Their Part

1. Steven J Lawson, The Expository Genius of John Calvin (Reformation Trust, a division of Ligonier Ministries, 2007), p. 4.

The Greatest Untapped Evangelistic Opportunity Before the Modern Church

Tue, 30 Dec 2008 18:51:00 +0100

I believe that we are involved in the greatest evangelistic opportunity before the church today: the salvation of millions of children under the evangelistic and discipleship ministry of fathers and mothers in the home. This is not the only mission field, to be sure, but it is perhaps the most neglected mission field before the church in our time.

The Bible calls fathers to preach the gospel to their children everyday, when they “sit in their house, when they walk by the way, when they lie down and when they rise up” (Deuteronomy 6:7). A father is to pass on the knowledge of God to the next generation. He is commanded to expose his children day by day to the greatness of God, the perfections of His ways, and the great stories that explain His nature and character. This kind of instruction gives children a true understanding of the gospel.

Consider the Evangelistic Impact of Faithful Fathers

Think of the evangelistic impact that we as fathers would have in our generation if we would only heed this command. Consider the example of the faithful father: Daily, he praises God to his children with hundreds of words and practical principles. Day after day, he cries out to them, explaining the stories that glorify the kindnesses of God, His wrath toward sinners, and His vanquishing power over all things. In so doing, he reflects the heart of the Heavenly Father who cries out, “Today if you will hear His voice, do not harden your hearts as in the rebellion”**(Hebrews 3:7-11).

In turn, his children observe their father as he personally delights in the Word and places himself under its wonderful teaching. They behold how good and mighty God is and how foolish it is to turn away from Him. They see how their daddy is comforted and confronted by it and is changed before their eyes.

Under this kind of loving and happy ministry, children hear the whole counsel of God from Genesis to Revelation. They see the flow of history from God’s perspective. They hear of the great doctrines of the faith which have sustained humble people from one generation to the next. They observe the mighty hand of God working against all human odds. They see the beginning and the end of history and where they themselves stand in its stream. They know who wins the battle. They know that nothing can stand against the will of our Sovereign Lord.

Contrast the Results: Big-Tent Discipleship Falls Short

How different this is compared to sending your children to an evangelistic crusade or a concert in the hope that they might be saved.

The story is all too common: a young person goes to a Christian concert and walks down the aisle or makes a profession of faith absent a real conversion. They go forward because they have an emotional response or a guilty conscience or perhaps because a friend went down — but not because they really understand the gospel. This is why so few who “make decisions” at evangelistic meetings ever continue in a normal Christian life. Without the background understanding of sin and repentance or the specifics of the life they are turning toward, they are like the seeds that fell on the shallow soil that sprouted up and died away because they had no root in themselves.

Sadly, our churches are filled with young people who have “walked an aisle,” but who have never really understood the full breadth of the gospel message. For them, the gospel has been trivialized and reduced to simply “accepting Christ.” In contrast to this, the daily diet of a father’s gospel teaching gives a detailed understanding of the gospel. It provides both the context and content that is necessary to become a true follower of Christ.

Rebellion Against God’s Clear Commands to Fathers

God’s requirements for child evangelism are clear: fathers are commanded to diligently teach their children and care for their souls day by day. The sad reality of father’s lives in modern churches is that they are satisfied with Sunday schools and evangelistic crusades (which are never mentioned or commanded in scripture), but they reject God’s direct and undeniable commands to personally teach their children daily. This is outright rebellion against the Lord.

Unfortunately, many fathers continue on in their rebellion because they feel good about their efforts, especially when they compare their parenting practices to their pastor and Christian brothers. Fathers often feel great about their involvement in their children’s lives because, rather than defining faithful fathering by what scripture prescribes, they define exemplary fatherhood as going to the kid’s recitals and games and getting them into a good Sunday school or youth group.

In order to rescue this lost generation of children in Christian homes from hell, we must first help fathers understand what God has commanded and exhort them to embrace their responsibilities before the Lord. We must speak clearly of what God has mandated so that fathers do not miss the opportunity to touch the hearts of their sons and daughters with the message of the gospel.

Wake Up! We ARE Losing the Next Generation

Because fathers have failed to do their duty in discipling their children, we are losing the next generation to the world. Observations from a number of studies illustrates this trend. Consider the following:

Researcher George Barna maintains that if current trends in the belief systems and practices of the younger generation continue, in ten years, church attendance will be half the size it is today.[1]

Dawson MacAlister, national youth ministry specialist, remarked that 90% of youth active in high school church programs drop out of church by the time they are sophomores on college.[2]

Data from the Southern Baptist Convention indicates that we are currently losing 70-88% of our youth after their freshman year in college. [3] In a report to the Southern Baptist Convention Executive Committee, T.C. Pinkney observed that 70% of teenagers involved in church youth groups stop attending church within two years of their high school graduation.[4] The Southern Baptist Council on Family Life**reported an even more staggering statistic — that 88% of the children in evangelical homes leave church at the age of 18.[5]

Those Who Understand the Gospel by Age Group

While church attendance is one barometer for generational continuity for the gospel in the church, another study points to a more fundamental problem. Thom Rainer, Professor at Southern Baptist Theological Seminary School of Evangelism launched a survey that he hoped would tell him if people understood the gospel. In response to his survey questions, the following percentages of people answered in a way that would indicate they were born again:[6]

Born before 1946 — 65%
Born between 1946 and 1964 — 35%
Born between 1965 and 1976 — 15%
Born between 1976 and 1994 — 4%

Consider the Enormous Leverage of Fathers for Evangelism

Of all the studies recently published, the most telling related to the fathers role in discipleship is this: according to a report published by The Baptist Press [7] if a child is the first person in the household to become a Christian, there is a 3.5% probability everyone in the household will follow. If the mother is first, there is a 17% chance everyone else in the household will submit to Christ. Here’s the clincher: If the father professes Christ first, there is a 93% probability that everyone else in the house will heed the Gospel call.

Pray for an Uprising of Men

God’s Word declares and studies affirm what this generation needs — an uprising of men committed to discipling their children.

While the church in the twenty-first century is losing the next generation of children to worldliness, we at the NCFIC are encouraging fathers to return to the biblical role as the head of the household and to preach the gospel and make disciples of their children. We are also encouraging church leaders to have the courage to cancel the programs which steal the father’s creation-order role and put their energy into fulfilling the clear commands of God.

The great Messianic prophesy of Psalm 22 shows how God brings the glory of salvation from one generation to the next through those who take seriously the charge to teach their children:

A posterity shall serve Him. It will be recounted of the Lord to the next generation, they will come and declare His righteousness to a people who will be born, that He has done this. (Psalm 22:30-31)

Please pray that we as fathers would not miss the greatest untapped evangelistic opportunity before the church today. Let it be said of this generation of fathers that we did our part to fulfill the Great Commission.

May we preach the fullness of the gospel to our households and give our children a thousand reasons to believe.

1. Barna, George, Revolution (Tyndale House Publishers, Carol Stream, IL, 2005), p. 48-49

2. McNeal, Reggie, The Present Future (Jossey-Bass, San Francisco, CA, 2003), p. 4.

3. Pinkney, T.C., Remarks to the Southern Baptist Convention Executive Committee, Nashville, Tennessee, September 18, 2001.

4. Ibid.

5. Southern Baptist Council on Family Life report to Annual Meeting of the Southern Baptist Convention, 2002.

6. The Present Future, p. 4.

7. House, Polly, “Want Your Church to Grow? Then Bring in Men,” www.bpnews.net
Copyright (c) 2005 Southern Baptist Convention, Baptist Press

The Sufficiency of Scripture at Work in the Family Integrated Church

Tue, 30 Dec 2008 18:58:02 +0100

This article discusses how the recovery of the doctrine “Sola Scriptura” is vital to the reformation of the Church.

In Matthew 15:2-8, Jesus poses a very profound question to the Scribes and Pharisees, “And why do you yourselves transgress the commandment of God for the sake of your tradition?” (Matt 15:3). The Lord is presenting one of the most important questions for all religious people for all ages, “Why do you value your traditions above the commandments of God?” Put another way, “Why did you eat gravel when you could have steak instead?”

As the church has developed in America, she has accumulated a host of traditions. The church has assumed features from her surrounding culture, which, though innocently acquired in many cases, have nonetheless worked to dwindle our appreciation for the practices described in the Word of God. So the question “Why?” needs to be asked.

One of the main reasons for this trend is this: the church of today does not fully embrace the doctrine of the sufficiency of Scripture.

“Sola Scriptura” means “Scripture alone.” Understanding this doctrine is critical to help us see the root cause for why we have drifted from the commands of God into man-made patterns. The French Confession of Faith of 1559 summarizes this doctrine clearly:

We believe that the Word contained in these books has proceeded from God, and receives its authority from Him alone, and not from men. And in as much as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for men, nor even for angels to add to it, or to take away from it, or to change it. Whence it follows that no authority, whether of antiquity, or custom, or numbers, or human wisdom, or judgments, or proclamations, or edicts, or decrees, or councils, or visions, or miracles, should be opposed to these Holy Scriptures, but on the contrary, all things should be examined, regulated, and reformed according to them. (Quoted by Robert L. Saucy in “Scripture,” p. 234)

This doctrine holds up the importance of looking to Scripture to help us examine, regulate, and reform the church. And it leads us to the conclusion that the forms and directions for church life found in the Bible are enough. Put another way, “In Scripture, we have all we need.” Sadly, rather than assume the sufficiency of God’s Word, too often we ask this question instead, “Is there need for additional and more effective practices? Do we need additional (to the Apostles’ requirements) structure and practice to accomplish the work of Christ?” The doctrine of the sufficiency of Scripture answers with an unequivocal, “No.”

“I Will Build My Church”

One of the important assumptions behind a belief in the sufficiency of Scripture is that the church is not our invention. Jesus said, “I will build My church” (Matthew 16:18). He has chosen to build it upon the instruction of the Apostles. The church is not something that we should try to reinvent in every generation, for every generation. The church should not be built by the creative efforts of His people. The church has a Head, and He has spoken clearly enough.

Make no mistake about it — the people of God have been given clear practices and standards, and we should keep them “on task” in every generation:

Preaching the Word may not be the most stylish or engaging method for your visually stimulated generation;
The public reading of Scripture may not be the most entertaining means of communication;
Celebrating communion may not be the most popular rite;
Prayer may not be the most exciting activity;
Church discipline may not be the most appreciated tool;

When it comes to that which God has prescribed for the church, our opinions do not matter. Whether God’s standards are acceptable or popular with Christians and so-called “seekers” (Romans 3:8) or not, Scripture calls for them to be practiced in the church.

Modern Church Structure Replaces the Biblical Order

Most people believe that some creativity can be good for the church. However, if in our creativity we leave out what is foundational and create replacement traditions, we will, without exception, harm the integrity of the church.

Take church structure for training children, for example. Today, the primary method for training Christian young people is the modern Sunday school structure. Huge resources are dedicated to maintaining this structure in almost every church in America. Yet this structure cannot be found anywhere in the Bible. It is not commanded in Scripture. It is not demonstrated in Scripture. Our modern method for training children has no basis in God’s Word.

But there are two activities that are clearly communicated and commanded and demonstrated in Scripture for teaching children God’s Word: Fathers teaching daily (Deuteronomy 6), and able teachers preaching in the church (Ephesians 4). If we look at Scripture alone, we must conclude that God’s way of teaching children is through the engagement of fathers and through the preaching (“kerusso”) of qualified teachers within the context of the church.

Since Scripture speaks clearly on the matter, then it is the responsibility of church leaders to insure that what is clear, what is commanded, and what is demonstrated in Scripture is fulfilled in their ministries.

The bottom line is this: if we are spending our energies on things that divert energy from that which is clearly taught concerning the training of children, then we have misdirected our efforts. We have set aside the commands of God for the traditions and desires of men.

Cultural Blinders Affect Us All

Trusting in the Word of God is difficult for all of us, particularly in view of the fact that we have been raised in a culture that is everywhere in rebellion against it. We are not even fully aware of how much we have been tarnished by our culture, which should make us overwhelmingly dependent upon the grace of God. Our best efforts will always be lacking, compared with the glory of God. We “fall short” without even trying... and often without even knowing it (Romans 3:23-26).

Our churches fall short in their sincere attempts to be obedient to God in church life simply because of the fallen culture within which they exist.

None of us should be overly proud of ourselves when we think of the kinds of churches we have built or participated in. Every single Christian is off center, and “falls short.” I “see through a glass darkly” and am the “chief of sinners.” All of the churches mentioned in the New Testament had their problems, and our churches are no different today.

But thankfully we have a sufficient and fixed point of reference through which to evaluate our lives, our churches, and our culture — God’s Word. And as the trends twist and turn in our culture, it is so very important that we are saturated with what God has revealed to us in Scripture, so that when we can order our steps aright.

So the question that Jesus asks the Pharisees is an important question for the church in our times, “Why do we trade the clear teaching of the Word of God for the traditions of men” — “Why do we eat gravel when we could have steak?”

May our prayer in the church today be that of the Psalmist, “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalms 119:18).

Preaching the Word in the Family Integrated Church

Tue, 30 Dec 2008 19:07:14 +0100

“I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead a His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. The time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.”
— 2 Timothy 4:1-5

Family integrated churches are simultaneously popping up all over the country without any one individual leading the movement. I believe that this is a providential moving of the Holy Spirit. He is igniting a desire to reform the church by recovering the biblical order for both the church and the home. He is actually moving to reverse the family-destroying elements that have grown up in the church.

This is wonderful.

All wonderfulness aside, my greatest concern for family integrated churches is that they are God-centered, Word-saturated, Christ-exalting churches. If the family becomes the center of the church, we might as well close up shop now and cut our losses, because if we do not fill the church with the Word of the Head of the church, we will have not only wasted our time, we will have marred the bride of Christ. This is why it bothers me when I hear people say, “We are looking for a family centered church,” or ask, “Is there a family based church in my area?” These questions reveal a misunderstanding of the church and the Christian life.

It is critical, therefore, that family integrated churches have a big focus on preaching the Word of God. God has given gifted men to the church (Ephesians 4), and He expects them to preach the Word so that they are properly nourished and holding fast to the Head of the church.

There is as much need for restoring authoritative, apostolic, biblical preaching in the church as there is to restoring the role of the head of the household and the strengthening of the family. The modern church has strayed in both areas, and it is important that we work to recover them both.

I believe that one of the major reasons the modern church has become destructive to the family is that she first quit preaching the Word of God. If preachers would stick to the text of Scripture, a biblical trans-generational worldview would be more apparent. It would be more obvious for parents and church leaders to know how to build strong families.

As a young man in seminary in my early twenties, I will never forget the life message of one of my favorite professors, R. Kent Hughes. He was my homiletics (preaching) professor. What I remember most from his course and conversations outside the classroom was his constant and passionate plea that we would leave seminary and spend our lives preaching the Word. He showed us how to exalt the message of the text, instead of our own message. He instructed us to be miners, instead of sculptors. He demonstrated how to work through a text of Scripture to let the words shape the message while the preacher served up what was already there. He loved the text of Scripture. Twenty years later, I dropped in and visited him at his church (College Church) in Wheaton Illinois. As he worked through a text from the book of Daniel, I could hardly keep back the tears through his entire message as I watched him do exactly what he taught us to do twenty years earlier. And, he had been doing the same thing for the last twenty years in that church, week after week, year after year, for two decades. What a powerful legacy!

In the same way, it should be the legacy of church leaders that they provide a consistent diet of the Word of God, preached in context. This is why Paul appeals to us saying, “Preach the Word.”

In II Tim 4:1-5, Paul gives us lots of encouragement to help us maintain a lifelong commitment to preaching. He teaches us the importance of preaching, the way we preach, when we preach, why we preach, and what we preach. Lets take each one of these individually.

The Importance of Preaching

The importance of preaching is revealed in the solemnity of the command. Paul says, “I charge you.” Notice the intensity of the appeal that Paul uses to encourage young Timothy to preach the Word. We need to have the same kind of intensity and passion regarding the preaching of the Word in our churches. The intensity of the letter is taken to the next level of passion as Paul gives the reason for the charge to Timothy. “I charge you therefore.” Of course, we need to look to see what the “therefore” is there for.

Fortunately, Paul tells us what the ‘therefore’ is there for. He says that perilous times (epochs and seasons) are on the horizon. He speaks of periods of time when the character of people will be deteriorating. He vividly defines the qualities of these kinds of times in II Timothy 3;1-9. People will be “Lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying it’s power.”

The charge is solemn, because the force of world philosophies and lifestyles will be sweeping people away - in the church. People in the church (and outside the church) will “have a form of godliness but they will deny its power.” It will be only skin deep. Everywhere people will be falling away from the truth.

This text gives us one practical way that church leaders can help people respond to the moral drift that always occurs in every culture on earth. It shows us how to respond to the philosophies of the world. The answer is, “Preach the Word.”

The solemnity of the charge is heightened when we realize that Paul says, “I charge you therefore before God and the Lord Jesus Christ who will judge the living and the dead at His appearing and His kingdom.” The charge is given under the watchful eye of God and the Lord Jesus Christ, in view of the coming judgment.

How dangerous it is for us if we do not preach the Word. We should have a powerful focus on this. To come into the church without the book and the chapter and the verse and the words of Scripture is a fearful thing. Be warned, there is a difference in coming into the church with the agenda to promote the family and coming to promote the Word. The Word is first, and when the Word speaks of the issues of the family, then we must bring those words. I understand that we live in a day when the attack against the family is coming from all sides. Because this fierce war against “the seed of the woman” and “godly offspring” which was announced in Genesis 3:15, we must fight for the biblical family. In my lifetime, we have seen the collapse of the practical implications of the creation order in the home and in the church, and we need to respond. But, we must be clear. While we are fighting for the biblical family, our message in the church is not the family first. Our message needs to be the God and His Word first.

The Way We Preach

The word that Paul chose for “preaching” is “Kerusso”. This is a style/ method of communication. This is not the same thing as a small group discussion or a fireside chat. These are not kiddie sermons.

Kenneth Wuest says that “Kerusso,”

“at once called to mind the Imperial Herald, spokesman of the Emperor, proclaiming in a formal, grave, and authoritative manner which must be listened to, the message which the Emperor gave him to announce. It brought before him the picture of the town official who would make a proclamation in a public gathering... It is a sharp command in military language. This should be the pattern of the preacher today.” — (Wuest, The Pastoral Epistles in the New Testament, p. 154)

It is pretty obvious that the modern idea of preaching carries negative connotations. We often hear people say, “Don’t preach to me’ or they report, “It was ‘preachy’” Preaching the way that Paul describes it is not a very culturally popular venue, so we should not be surprised when the world ridicules our preachers.

We “preach” even though preaching may seem to be a very old-fashioned method of communication. If preaching goes out of fashion (and I think it is already out of fashion), we still have a responsibility to keep doing it no matter what is happening to the appetite of church members. They may like movies and fast-moving media and hot communicators better than simple preaching, but we have a responsibility to continue preaching. We should make it our aim to keep preaching while the world uses more modern methods.

Paul’s Five Commands for Preachers

Paul gives five commands that fill out the picture for the ways preaching should be conducted.

The first command answers the question,* “What do we preach?* The answer is in II Timothy 4:1, “Preach the Word.” Simple enough! Kenneth Wuest defines this as “The whole body of revealed truth.” (Wuest, p. 154)

The preacher should not bring his own message, but the message of the Word. He is to do exposition by taking from the text of Scripture and delivering it to the hearers. Someone has said, “The preacher is a waiter, not a chef.” He does not cook up the meal. He does not create the meal, he delivers the meal.

My generation has had the tendency to place a premium on creativity. The mantra goes like this, “Create your OWN life. Make YOUR mark. Chart YOUR way in the world.” This is consistent with the spirit of the age that shouts, “Be creative!” But the call of God is Follow Me. Jesus said, “My food is to do the will of Him who sent me.” This expresses the heart of the faithful disciple and the faithful preacher.

Thomas Oden has grasped this thought in his statement:

“There is no hint here that preaching is thought of primarily as self-expression of subjective experience or feeling-disclosure or autobiography or ‘telling one’s story so as to neglect Scripture... The whole counsel of God is to be preached, without fanciful, idiosyncratic amendment or individualistic addition.” — (Thomas Oden in p. 245; Kent Hughes on II Timothy)

This is not an argument against using stories and experiences, but it does clarify where the emphasis should be.

So, when we preach we should be careful not to overemphasize our own stories or our own passions. Paul said in 2 Corinthians 4:5, “For we do not preach ourselves, but Christ Jesus our Lord.” Paul reminded the Ephesian elders that he was a teacher of “the whole counsel of God” (Acts 20:27).

J. H. Jowett made this clear when he wrote:

“What you are after is not that folks shall say at the end of it all, ‘What an excellent sermon!’ That is a measured failure. You are there to have them say, when it is over, ‘What a great God!’ It is something for men not to have been in your presence but His.”

What about Meeting Peoples Needs?

I have no confidence in my own ability to understand anyone else’s needs. I don’t know what you need. I am not even perfectly sure what I need. I know that we all need God and His Word, so I trust that if we read it and explain it, we do not need to fear if we are being relevant enough or funny enough or therapeutic enough. I have confidence that if we turn our attention to the words of Scripture, God’s people will be nourished on the words of faith. Together, we will see that God’s Words are enough.

Every chance I get I try to encourage pastors to commit themselves to expository preaching. Sadly, in my community in North Carolina, it is very difficult to find a church where expository preaching is the norm.

Ray Stedman, one of the great expository preachers of the Twentieth Century said it this way:

“Expository sermons are those which derive their content from Scripture itself. They borrow their structure and thrust from a specific passage. They make the same point that the passage makes, and apply that point with directness and urgency to contemporary life. What other modes of preaching often lack is biblical content. Those in the pews are often drowning in words, but thirsting for knowledge” (Ray Stedman, Sermon on Expository Preaching).

Steer Clear of an Overemphasis on the Family

This emphasis will help us steer clear of an overemphasis on the family. For we who are excited about being part of the planting of family integrated churches, there is a pothole out there. It is the pothole of family centeredness. God would have us be centered on His Word that is the only hope for the family.

The second command in this passage is found in II Timothy 4:2. This gives us direction about when to preach the Word.

II Timothy 4:2,

“Be ready in season and out of season.”

This makes it clear that there are two seasons. “In season” probably correlates to when times are favorable to the Word. “Out of season” correlates to times when the environment is unfavorable to the Word. We preach the Word when it is convenient and inconvenient. We preach the Word when appreciated and when not appreciated.

The next three commands explain some of the things we do while we are preaching the Word.

What Do We Do While Preaching the Word?

II Timothy 4:2,

“Convince, rebuke, exhort, with all longsuffering and teaching.”

There are three things that characterize our activities when we preach the Word.

First, we “convince.” This is the activity of revealing the distinctions that would help people clarify if they are on the right or the wrong track. It includes showing the people what is right and what is wrong — not the most popular thing.

Second, we “rebuke.” This involves telling them to stop doing the wrong thing. Yes, it is ok for biblical heralds to say, “Stop it.”

Third, we “exhort.” The term that Paul uses here indicates an urgency for the activity. It is not a distant impersonal or strictly academic appeal, but it includes the idea of coming alongside to help. This is not the proverbial Old Testament prophet who condemns and then leaves. Rather it is done “with all longsuffering and teaching.”

All of the exhortation should have the tempering influence of patience. Because we will rarely see quick results, we must not get discouraged or bitter at the sometimes slow progress that we see around us. The word, “longsuffering” in the text emphasizes that there will be length of time. Because of this, it is so important that preachers do not become angry or overly discouraged for slowness of results.

God has called us to confront the culture. We speak the Word to a dying culture. But we should not be too surprised if people do not turn to the Lord at every hearing of the Word of God. God will draw them in His own time.

Why Preach the Word?

II Timothy 4:3-4,

“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4 and they will turn their ears away from the truth, and be turned aside to fables.”

We preach because there are two qualities that we will find in people in the church. First, they will not endure sound doctrine. Another way to say this is that they will become intolerant of sound doctrine. Tolerance is the chief virtue in our world today, but it is a tolerance for everything but the Word of God. Often we see this in government law which seems to be tolerant of everything but Christianity This is a picture of verse 3. “Tolerance” is tolerant of many things, except the tenets of the Christian faith.

Paul’s words are eminently practical since at the present time, the civil religion in America is diversity. In this sense, many Americans are actually polytheists, just like the Romans. The Romans accepted the gods of the nations they conquered and added them into their pantheon. Roman civil religion was the result of the gradual accumulation of many gods. Christianity was unpopular because it condemned these many gods as dumb idols, and said, “worship the true God and Him only.” Like the Romans, we are pluralists acknowledging many deities as having legitimacy.

The second reason we preach is that people will be driven by their own desires. This describes a society where the individual is the measure of all things, and they are their own authorities. People in an environment like this prefer a style of preaching that helps them with their “needs.”

The leaders of one of the most popular church movements in America created their mother church on the authority of community surveys. They went door to door in the neighborhoods of the community. They asked what kept the unchurched away from church. They asked what “unchurched Harry and Mary” were looking for and what turned them off about the church. Then, they created a church program to fulfill their desires.

The reason why the most powerful, gospel-replacing sermons for church growth revolve around meeting felt needs, fortifying self-esteem, and coaching folks on how to get rich is this: we are living in the midst of a people who are driven by their own lusts.

Because these are such powerful motivators, “they will heap up for ‘themselves teachers.” They do this “according to their own desires.” The bottom line is that they will want their own desires above sound doctrine. It creates a problem called “itching ears.” John MacArthur explains, “They have an itch to be entertained by teachings that will produce pleasant sensations and leave them with good feelings about themselves.” (MacArthur Study Bible, marginal note, p. 1880)

This heart attitude proves to be disastrous. It results in a double whammy that will cause their demise. First, they will ” turn ears away from truth. ” This is the most dangerous thing a person can do, because when we quit filling our minds with the truth, something is unleashed upon us that pulls us away — we are”turned aside to fables.” In other words, turning the ears away creates another problem that is far worse than the first. A powerful force acts upon us that is almost unstoppable.

This is a matter of life and death. What a tragedy to become a people who build their lives on fables.

And, what a blessing it is when people build their lives upon the Word of God.

Psalm 19 gives us a sense of how wonderful the words of God are for His people:

The law of the Lord is perfect, converting the soul; The testimony of the Lord is sure, making wise the simple; 8 The statutes of the Lord are right, rejoicing the heart; The commandment of the Lord is pure, enlightening the eyes; 9 The fear of the Lord is clean, enduring forever; The judgments of the Lord are true and righteous altogether. 10 More to be desired are they than gold, Yea, than much fine gold; Sweeter also than honey and the honeycomb. 11 Moreover by them Your servant is warned, And in keeping them there is great reward.

As we are about the important business of restoring biblical order to the church and the home, it is critical that we “preach the Word.” It is the most helpful and refreshing thing we can do for those who are under our care.

Part 1 - The Importance of Family Religion

Tue, 30 Dec 2008 21:56:30 +0100

Section I.

God, the Creator of man, established the family constitution. “God setteth the solitary in families,” Ps. 68:6. As to the design of this constitution, we are expressly informed in Malachi 2:15. “And did not he make one? Yet had he the residue of the Spirit. And wherefore one? That he might seek a godly seed.” And it is declared that “a seed shall serve him,” Ps. 22:30. When God ordains an end, all the means requisite for its accomplishment are necessarily implied, and sometimes specifically prescribed. If then the design of God, in the family constitution, be to raise up a holy seed to serve him, it is incumbent on those who have the charge of families to train them up with a special view to this declared end, otherwise it would be presumption to expect that this end will be answered. From the nature and design of the family constitution, therefore, arises a solemn duty resting upon parents and masters, to train up their children and servants in the way in which they should go, in the nurture and admonition of the Lord, so that when they come to the years of discretion and self-government, they may not depart from it, but become “a godly seed” to serve the Lord.

The family constitution is the original, elementary, and therefore the simplest form of society. All public communities, whether civil or ecclesiastical, are composed of families. The forms of public societies, and their modes of government, have undergone, and are still undergoing, great and important changes; but that of the family remains, amid all these revolutions, essentially the same as when originally constituted. This is the only form of government, whose claim to Divine appointment has not been questioned or denied. To this appointment, as well as to the nature of the institution itself, may be attributed, under the purpose-accomplishing providence of its Great Founder, the perpetuity of its existence and form. Families continue on the earth, that the wise object of their establishment, may be effected.

Families are the appointed nurseries of both Church and State. They are to furnish civil society with virtuous and worthy members, and the church with active, useful, and devoted Christians. Both worlds may, therefore, be said to meet in the family society, and bring with them those considerations which enhance to an awful degree, the weighty responsibilities which rest upon the family head. From this divinely established fountain of influences, shall issue blessings or curses upon the nation and the Church. Into this fountain, then, must be thrown the salt, that its streams may be purified and purifying. Otherwise they will convey pollution and death whithersoever they flow.

The head of a family sustains to his household the threefold relation of a king, a prophet, and a priest. As a king, he rules his house, and administers its government. As a prophet, it is his business to impart suitable instruction to his children and servants. And as a priest, he should conduct the worship, and lead the social devotions of the family. These duties are strictly of a religious character, and are enjoined by Divine authority. They arise naturally out of the family constitution; and their conscientious and faithful performance, with the Divine blessing, can alone secure the great end of that institution. To a plain but careful examination of these duties, the reader’s attention is now invited.

Section II.

The parent is the divinely constituted HEAD AND LORD of his family. The authority which he possesses is not usurped, but is delegated to him by the source of all authority. It belongs to the station which he occupies, and to which he has been called by the providence of God. He is invested with certain legislative and executive prerogatives. He has committed to his supervision a most interesting and important charge; and to God, the Judge of all, he must one day render an account of his stewardship. Nor is he left without ample instruction as to his duties, and the manner in which he should discharge them. The Scriptures are a safe and sufficient guide in this matter. The inspired volume should be the man of his counsel. It abounds with precept and example, bearing directly on the subject of parental duty and responsibility.

These duties and responsibilities are weighty and solemn. An adequate conception of their magnitude, might make even an angel tremble to assume them. Parents, remotely and instrumentally, control the nations of the earth, by forming and directing public sentiment and feeling. They wield the sceptre of authority, though visibly held by the hands of a few. They enact and execute the laws, by training the minds and habits of those who become lawgivers and judges. And they, humanly speaking, decide the character and destiny of their respective generations, both for this world and the next. How stupendous the power, how awful the responsibilities of parents!

The parent is a sovereign in his family. His word is law to his household. The apostle Paul enjoins, “children, obey your parents in the Lord.” Eph. 6:1. The decalogue enjoins, “Honour thy father and mother.” This is the first commandment with a promise. Servants are exhorted to be obedient to their masters according to the flesh. Eph. 6:5. God said of Abraham, “I know him, that he will COMMAND his children and his household after him.” Gen. 18:19. Here is the existence of rightful authority, and a command to render it due obedience. No human authority can interfere with, nor contravene that of a parent over his family. The civil arm reaches beyond its legitimate sphere, when it presumes to obtrude its power into the domestic circle. Even the most absolute monarch is compelled to respect the family authority: for “no king can be secure on his throne, where no subject is safe in his house.”

But although there can be no appeal to human authority, from the due administration of parental government, yet the head of a family is not the ultimate lord, with underived authority. His power is delegated to him by the Founder of the domestic society. And should he presume to contravene the primary obligations of religious duty, which are imposed on his children and servants by their Creator, he would usurp an authority with which he has never been invested. This would be treason against the Most High, and rebellion against the Supreme Head of all families. While children are commanded to “obey their parents,” it is nevertheless added, “in the Lord.” Eph. 6:1.

This delegation and restriction of power, should ever be remembered by parents, and never be forgotten by their children. While the parent, therefore, acts within his prescribed sphere, obedience to his commands, is obedience to God. This circumstance imparts to parental authority a moral influence, which no usurped power can ever exert over the minds of children and servants. A child should be made distinctly to understand the source whence his parents derive their authority to command, direct, and control him. This knowledge will beget in his mind a reverence for that authority, which will most commonly secure a willing and habitual obedience. It brings to his mind the influence of higher motives, than can possibly be derived from mere human authority, or natural connexion. He looks upon obedience as a religious duty, and not as a forced submission to the caprice and tyranny of parents. And he regards his obligation to obey, not as imposed by human authority, or by the mere relation which he sustains to his parents, but as flowing from the express command of God.

Section III.

The parent is invested with authority for some wise and special end, which looks beyond this world, and “things temporal.” It is to accomplish the great purpose for which the family was constituted. It is true, that as a community and as individuals, we are greatly indebted to the domestic society, for many of the comforts and much of the peace of social life. It administers consolation and support in times of trial and affliction, and affords sympathy and relief in distress. It enlivens the dull monotony of private life. It relaxes the care-worn brow, and renders cheerful and pleasant the toils of business. But all this is in proportion to the peace, the harmony, and the love that reign in the family circle, and in proportion to the extent in which we answer the great end of the domestic constitution.

This great end, therefore, should never be lost sight of, but constantly aimed at, in the administration of its government. Wholesome discipline must be faithfully exercised. The reins of government must not he slackened, nor fall from the parent’s hands, nor pass into those of others. Over indulgence, whatever degree of affection is plead as its cause and excuse, should never be practised. This enervates power, and renders authority contemptible, in the eyes of those who should revere and obey it. It is painful to parental love to administer correction. But this is both a duty and a trial when it is necessary. This duty should be performed with prayerfulness and deliberation; not with passion, nor in an angry mood; otherwise it will fail to produce the proper effect. The child should be taught that it is a religious duty, and a painful one. That it seeks his welfare, and not the gratification of a revengeful spirit. “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes,” Prov. 13:24. “Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him,” Prov. 22:15. “The rod and reproof give wisdom; but a child left to himself bringeth his mother to shame,” Prov. 29:15. “Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell,” Prov. 23:13, 14. Here the ultimate design of discipline is manifest. It is to save the soul: and to answer the end of the domestic constitution, by training up your children for the service of God, and to be heirs of salvation. We apprehend that the above passages of Scripture teach the necessity and duty of discipline in a family. The rod, however, should not be resorted to, when the object of discipline may be accomplished by milder means. It is a difficult and unpleasant duty, but one from which we cannot shrink, if we would be faithful to God and our children. Let the child be taught that he is corrected because God enjoins it, and that the parent cannot avoid it without offending God, and violating his command, and he will be led to view the chastisement as inflicted by God ‘s authority; and thence be induced to regard the improper conduct for which he is corrected, as not only an offence against his parents, but also as a sin against God. This brings the authority of God, in addition to that of the parent, to bear directly on his mind. Such discipline begets in the mind of a child the fear of God, and a reverence for the parent’s authority. Paul says, “We have had fathers of our flesh, which corrected us; and we gave them reverence,” Heb. 12:9. The child may not be able to see how such discipline promotes his own good, but it is nevertheless true: for “no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Heb. 12:11. For this end God chastises the children of his grace. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.” Heb. 12:6-8.

Let no sin pass unreproved, but let the reproof be timely and suitable, and administered with wisdom and affection. Let no undue indulgence, no misnamed affection, no expressive silence, sanction, or give the colour of innocence to, improper conduct. Let no course of sinful behaviour, or criminal indulgence remain unchecked, lest it become too strong for parental discipline, and break down the government of the family.

The neglect of domestic discipline is commonly followed by disgrace and ruin. We have an eminent example of this in the history of the sons of Eli, and of his sinful indulgence toward them. When they had been guilty of the grossest sins, he administered no more than a mild reproof, which laxness in early life had doubtless led to such enormous crimes, 1 Sam. 2:23. The house of Eli was punished, “because his sons made themselves vile, and he restrained them not,” 1 Sam. 3:13.

This truth may also be exemplified in the life of David. “Observe his indulgence of Amnon. It produced incest. Remark his indulgence of Absalom, who besought him to allow his brethren to partake of a feast which he had prepared. It produced assassination. See his weak fondness for the same Absalom, who endeavoured to make his way to the throne by mean and clownish manners, affecting to shake hands with the Israelites, and to embrace and kiss them, (these are the terms of Scripture;) and practising all such popular arts as generally precede and predict sedition. This produced a civil war. Remark how he indulged Adonijah, who made himself chariots, and set up a retinue of fifty men. The sacred historian tells us, that “his father had not displeased him at any time, in saying, Why hast thou done so?” 1 Kings, 1:6. This produced a usurpation of the throne and the crown.”

Part 2 - The Importance of Family Religion

Tue, 30 Dec 2008 21:57:26 +0100

Section I.

The head of a family should act the part of a prophet towards the rest of his household, and impart to them such instruction as is calculated to answer the purpose for which he is placed in honour and authority over them. Without such instruction, he can not, and ought not, to expect to accomplish much by the exercise of parental discipline.

“These words which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up,” Deut. 6:6, 7. This does not relate merely to instruction in the school, but particularly to familiar, domestic teaching. This instruction must concern the word of God, including its doctrines and duties. It must be imparted with diligence, with patience, and frequent repetition The natural blindness of the mind to spiritual things, and the darkening of the understanding produced by sin, render such diligence absolutely necessary, in order to make any tolerable progress in the work of domestic education.

The natural opposition of the heart to spiritual and holy knowledge, seems to require the affectionate, careful, and frequent inculcation of divine truth.

The language of the carnal heart is, “I desire not the knowledge of these things.” And the reason is to be found in that Scripture declaration, “the carnal mind is enmity against God.” Men naturally, therefore, “love darkness rather than light.” Weeds grow apace, but good plants require a careful and patient cultivation. The former are indigenous, the latter are exotic, and require the utmost diligence and watchfulness in planting and nurturing them.

The memory has been greatly impaired by sin, and children are particularly forgetful of that which it is of the most importance they should remember. Hence the necessity of inculcating again and again the same truths. This work, in order to prove effectual, must be commenced at a very early age. Recent experiments have demonstrated that children are susceptible of important instruction, at a much earlier age than has hitherto been thought possible.

The Infant School System has developed many important principles in regard to the early education of children. Many children are now in possession of much information, although not yet advanced to that period of life, at which but few, if any, hitherto deemed it expedient or important even to commence instruction. Impressions may be very early made, and with much more ease too, than at any subsequent period. The mind of a child is like soft wax, that is susceptible of any impression that may be attempted, and that without much difficulty. First impressions are the most lasting, and are removed with great difficulty, if ever removed at all. Indeed, perhaps at any age it is far more difficult to remove impressions than to make them: “As the twig is bent so the tree’s inclined.”

Even in old age, after having passed through the trials, the turmoils, and vicissitudes of a protracted life, the principles instilled in early life, are not forgotten, but are often more fresh and vivid in the mind, than those adopted in later years.

And it should ever be borne in mind by parents, that impressions will inevitably be made upon the minds of their children. If they do not make them, others will; and if they be not good, they will be bad. The young and tender mind, like the chameleon, receives its colour from every thing around it. If it be neglected by you, it will not be by the devil. “While the men slept, his enemy came and sowed tares among the wheat,” Matt. 13:25. The neglected mind of a child is like an untilled garden, it will not be barren, but be overgrown with noxious weeds, which will choke and destroy every wholesome plant which may occasionally take root. Parents will then have a double work to perform. They must remove bad impressions, and root out injurious principles; make good impressions, and instill right principles. But “fill the bushel with wheat, and ,you may defy the devil to fill it with tares.”

I am aware of an objection which some make to the course above proposed, which is perhaps made rather to relieve the objector of the duty in question, than because he believes there is any force in the objection itself, and which, on that account, hardly deserves notice in this little essay; but a passing remark may not be misplaced or useless. The objection is, that the minds of children ought not to be forestalled in the matter of religion; that it is taking an unfair advantage of their tender age, and virtually depriving them of the liberty of choice and judgment, in a matter so important. To say nothing of the anti-scriptural character of the objection, we may observe, that the objection takes for granted, what we and all Christians are very far from conceding, namely, that there is nothing in the heart of a child which predisposes him to a wrong choice, and that the natural understanding of a child, even at the age when he should make the choice, is sufficiently enlightened in spiritual things to make a good one.

The Scriptures declare that “the natural man receiveth not the things of the Spirit of God, they are foolishness to him; neither can he know them, because they are spiritually discerned.” Those who make this objection have certainly never seen nor felt the necessity of any religion themselves. For the question now is, not between different creeds, but between religion and irreligion. Had they found the pearl of great price, they would not be disposed to conceal it from their children, lest their discovery of it to them, should forestall their opinion as to its character and value. Had they been made sensible of the awful danger to which they and their children were exposed, they would not refuse to point it out to them, and warn them, lest they should thereby forestall their opinion of that danger, or of its existence at all. They can have no settled belief in truth themselves, and do clearly manifest an indifference to all truth, and recognise no distinction between truth and falsehood, right and wrong. Besides, had this been the mind of God, it were necessary that all men should have the requisite means and opportunity of arriving at the truth; but this is so far from being the case, that even with such advantages, few arrive at the truth, who have not been the subjects of early instruction. And finally, as to this objection, if natural reason be a sufficient guide to the discovery of truth and duty, as those who would rescue children from the unfair advantage of early instruction, suppose to be the case, then natural reason is a sufficient light to distinguish between truth and error, when proposed to its decision by others: so that they are in no more danger of being betrayed and led astray by instruction, than by being left to themselves. However, the command to teach your children diligently the words of the Lord, has never been revoked, and the apostolic injunction to “bring up your children in the nurture and admonition of the Lord,” is still in force, Eph. 6: 4. “My son,” says Solomon, “hear the instruction of thy father, and forsake not the law of thy mother,” Prov. 1:8. This implies the duty of parental instruction; and it is much safer to hearken to the advice of Solomon, the wisest of men, and withal, divinely inspired, than to walk in the counsel of the ungodly, Ps. 1:1. For, “the counsels of the wicked are deceit,” Prov. 12:5.

Section II.

The term education, as it is commonly received, is too restricted in its signification. In its usual acceptation, it is applied to the acquisition of what may with propriety be called worldly information, as distinguished from spiritual knowledge; and to the training of the mind for the investigation of philosophical truth, or for the business and callings of this life. Hence has arisen the qualified phrase, “religious education,” to designate the particular character of the instruction and training received. This circumstance has alienated the idea of religion and spiritual knowledge from the word “education,” as generally employed and understood. But, strictly speaking, it forms much the most important part of all genuine and scriptural education. No education can be complete without it, nor answer the great end for which all knowledge should be imparted, or acquired. There is, moreover, a species of domestic education, long sanctioned by fashionable society, which is just the opposite of that which we apprehend to be enjoined by Scripture. And if it be not effected by direct instruction it is by current precept and habitual example. The conversation and conduct of some parents, make the impression on the minds of their children, that happiness consists in the possession of wealth or fame, or in the indulgence of fashion, pleasure, or amusement. Hence, as we might expect, this impression (than which nothing can be more erroneous) gives character and direction to all the exertions and aims of their children through life. The chief business of life they suppose to be to acquire wealth, or expend it in the indulgence of the various animal passions. Under such an influence, they are trained to shine in the hall of gaiety and fashion, to parade the street in idleness and show, and become the object of the world’s approbation, its envy and applause. The burden of parental solicitude seems to be, in such cases, that their children may appear to what they falsely judge to be advantage in society. No trouble nor expense is spared to secure this end.

The topics of family conversation, and that too in the presence of the younger members and servants, are fashionable opinions, parties, amusements, and dress the merits and pleasures of the last party, and the prospects and anticipations of the next; or the character, manners, appearance, and detects of such an one, and the beauties, accomplishments, and merits of another. With such training, what must inevitably be the character of the children? Their education has no reference whatever to the next world, and looks not beyond the grave, yea, not beyond the days of health, prosperity, and active life. They are trained to be butterflies, to flutter for a season in a gaudy attire, from place to place, while the short summer of life sheds upon them its genial warmth, and to be forgotten and unknown, when the chilling winter of sickness, of age, of adversity or death shall come upon them. Yes, many who sing in the giddy circle, “I would be a butterfly,” have their wish even while they utter it. Many Christian parents, so called, are a thousandfold more guilty and cruel towards their children, than the heathen Chinese towards theirs. The former do for the heads and hearts of their children, what the latter do for the feet of theirs. They compress them into the smallest possible compass. Such an education unfits them for usefulness in this life, or happiness in the next; for their salvation is thus rendered wholly improbable, and next to impossible. They are miserable in both worlds; drones in this, and outcasts in the next. It is, to be sure, a more refined and fashionable road to perdition, but not the less, but rather the more, certain on that account. It is a road strewed with flowers, but they are the leaves of the cypress, the badges of mourning over ruined souls. It may be enlivened by music, but it is the sweetly alluring voice siren. The devoted travelers may be decked in garlands, but it is for the immolation of the soul.

Indeed, such an education does not contemplate future existence of the soul at all. For if such parents make suitable provision for the bodies of their children in this life, still there is none made for the soul in the life to come This is entirely overlooked, as unimportant and unnecessary. But does not the brute creation protect and provide for the bodies of their offspring? Wherein do they differ?

The duty of spiritual education and provision is also binding in reference to the servants, who constitute a part of your household. It is true, you may only have bargained for their labour, and promised a temporal support, but they belong to your domestic society, and have souls, which must be miserable or happy in the world to come. When you hire beasts, you bargain for their labour, and provide for their bodily sustenance; is there then no difference between them and your servants? The pious Job asked with great significancy, “If I did despise the cause of my man-servant or of my maid-servant, what shall I do when God riseth up? And when he visiteth, what shall I answer him,” Job 31:13, 14.

The believing Centurion also manifested great concern for his servant. He is represented as beseeching Christ, with great earnestness, to heal his servant, which he did Matt. 8:6, 7.

Section III.

But in addition to preceptive instruction, there must be superadded the force of corresponding example. The one will effect but little without the other. We are imitative creatures, and learn our earliest lessons, and receive our most enduring impressions through the eyes and not through the ears. It is remarkable how soon children begin to notice attentively the conduct of others. We are naturally more disposed to follow example than to be influenced by precept. Parents, therefore, would do well to remember that their children have eyes as well as ears, and to act accordingly. Bad example will obliterate every impression which may have been made by wholesome precept. Let not parents, therefore, tear down with one hand as fast as they build up with the other. Let example be to precept, what experiments are, in natural science, to theory. The one should demonstrate and confirm the other. In vain may you, attempt to inculcate upon a child the importance of a duty, while he is permitted to witness your habitual neglect of it. He will do as you do, and not as you say. If you neglect the public worship of God, or behave unseemly in the sanctuary; if you violate the Sabbath day, by labour, amusement or recreation; if you take the name of the Most High in vain, or exhibit a proud, passionate, and overbearing temper, you may reasonably expect your children and servants to do the same, when an opportunity occurs of doing it with impunity. It were idle to expect a different result.

But the precept of some parents is as bad as their example in this respect. They will not only encourage, but even urge the attendance of their children, at the scenes of public amusement and dissipation; places where female delicacy is wounded, where innocence must blush, and virtue hide her head in shame. Yes, parents will permit men and women to say to their children from the stage, and in a public assembly; what it would be the grossest insult to whisper in their ear, at the family fireside. And yet, these same parents decline urging the attendance of their children at the sanctuary. They will dead them into a circle, where, amid the attractions adapted to a carnal heart, the flame of human pride is fed and cherished; where native vanity is flattered, often by brainless conversation and heartless attention; where their already too high opinion of self is more and more exalted, and the restraints of modest, retiring virtue more and more weakened. Thus they are thrown by their own parents; into the midst of a thousand temptations and snares, and estranged from God and holiness. You may, indeed, diligently provide for their temporal necessities, but you leave the soul, the deathless, enduring part of your children, to starve and perish. You may carefully clothe their bodies which must soon be laid in the grave and become the food of worms, but you leave the soul to appear in all its nakedness before God in judgement. You neglect to provide for it, the robe of the Saviour’s righteousness, and are satisfied that it should appear in the “filthy rags” of its own virtue and morality. You provide food for the nourishment of their bodies, but neglect to feed them with the hidden manna, with that bread which came down from heaven, which was the bread of life. You are solicitous to accomplish for them, advantageous matrimonial connections, but neglect to marry them to the Lamb, the Bridegroom-Jesus Christ.

Now, “if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel,” 1 Tim. 5:8. If this be true in regard to temporal provision, what may we not say of those who refuse to make the most important of all kinds of provision, viz. for the souls of their children and servants? It is most shocking cruelty to suffer the souls, whom you have instrumentally brought into the world, to perish forever through your neglect. How can a parent’s heart endure the thought, that the helpless babe who smiles at his chirps, and prattles on his knees, and beguiles his hours of leisure, with its endearing playfulness, should, through his neglect, endure the wrath of God through all eternity? Parents! think of it. Look upon your babe, behold its little fascinating ways, and say, will you train it up for the world and for hell, or for God and heaven? Will you lead it into the vortex of fashion, folly and irreligion, or “bring it up in the nurture and admonition of the Lord,” renouncing in its behalf, the pomps and vanities of the world, and solemnly dedicate it to the service of Christ? You must meet it at the bar of God. You may meet it in the world of lost spirits. Will you venture then to look upon it? Can you then bear its curses on your head, and its upbraiding accusation of your unfaithfulness and cruelty? Parents! think of it. Your children are committed to your care, by Him whose property they are, and who charges you to train them up a holy seed to serve him. He will require them, as such, at your hands. Shall their blood be found in your skirts? “It is beyond a doubt, that remorse is one of the chief punishments of the damned, and who can question whether the most excruciating remorse will be excited by this thought; I have plunged my children into this abyss, into which I have plunged myself?

“Imagine a parent of a family, discovering among the crowd of reprobates, a son, whom he himself led thither, and who addresses to him this terrible language: ‘Barbarous father, to what a desperate condition you have reduced me! See, wretch that you are, see the flames which burn and consume me. Observe this thick smoke which suffocates me. Behold the heavy chains with which I am loaded. They are the fatal consequences of the principles you gave me. Was it not enough to bring me into the world a sinner? Was it necessary to put me in arms against Almighty God? Was it not enough to communicate to me natural depravity? Must you add to that, the venom of a pernicious education? Was it not enough to expose me to the misfortunes inseparable from life? Must you plunge me into those which follow death? Return me, cruel parent, return me to nothing, whence ye took me. Take from me the fatal existence you gave me. Show me mountains and hills to fall on me, and hide me from the anger of my Judge; or it that divine vengeance which pursues thee, will not enable thee to do so, I myself will become thy tormentor; I will ever present myself, a frightful spectacle, before thine eyes, and by those eternal howlings, which I will incessantly pour into thine ears, I will reproach thee; through all eternity I will reproach thee with my misery and despair.’”[1]

Section IV.

As the helplessness of a child, unable to defend itself from surrounding danger, makes a strong and effectual appeal to its parents for protection, so should its native ignorance, especially of the most important truths, and of those, a knowledge of which is essential to its well-being, both here and hereafter, make a still more powerful and affecting appeal, for instruction and careful training. The heathen early and faithfully train up their children to the precepts and practices of idolatry. And this is not only a dictate of that natural affection, which even heathenism has not totally quenched in the parental bosom, but it is, moreover, a principle of natural religion, which is incorporated even with the grossest system of superstition and error, that claims to be a religion.

You recognise your obligation to afford your children an academical education, or at least a knowledge of their own language, and of such other branches of common literature, as may qualify them for the vocation in life, which you design them to follow. But do you feel no obligation to instill into their minds and hearts the principles of heavenly wisdom? None, to educate them in the science of salvation? None, to impart to them a knowledge of God, which is eternal life, and of his word, which is able to make them truly wise, even “wise unto salvation,” and to fit them for entering with advantage and happiness, upon that ever enduring state of exist-cure, on the verge of which they now stand!

You feel bound to train up your children to patriotic attachment to their country and its laws; with reverence for its authority, and jealousy for its honour. But do you not feel bound to train them up in loyal fidelity to the King of kings, and the God of nations, through whose merciful interference in our behalf, we are, as a nation. what we are? None, to educate them in holy allegiance to the Lord of lords, and source of all authority? None, to instill into them a becoming reverence for His law, and an unquenchable zeal for His honour and glory?

You feel bound, in all your plans, arrangements, and efforts, to consult the temporal interests of your children, and can this be more effectually promoted, than by the knowledge and favour of God? But are you indifferent to their everlasting welfare in the world to come? You cannot procure for them a more efficient, faithful, and enduring friend than Christ, who is emphatically the friend of sinners, He sticketh closer than a brother, and will never leave nor forsake them. Unlike the friendship of the world, which is but a name, A charm that lulls to sleep, A shade that follows wealth and fame, And leaves the wretch to weep, his is as unchanging as his nature, “I am the Lord-I change not.” He is a friend to help in time of need; when others either forsake us, or can afford us no aid. Should you leave your children orphans, He is the orphan’s God;-the father of the fatherless. For when father and mother forsake them, He will take them up.

You can not lay up for your children, a more enduring or more satisfying treasure, than that which is laid up in heaven, which neither moth nor rust can corrupt, and where thieves do not break through nor steal. Earthly riches take to themselves wings and fly away; and while they last, they are both unsatisfying and corrupting, without the grace of God accompanying them. Train up your children to be rich in faith, and heirs of that inheritance which is undefiled and that fadeth not away, and you will have secured for them that “which is profitable unto all things, having promise of the life that now is, and of that which is to come,” 1 Tim. 4:8. You feel bound to procure suitable remedies, and the skill of a physician, to counteract and heal the bodily maladies of your children; but are you not under higher obligations to provide for the cure of that deadly disease with which the souls of your children are by nature infected? Depravity is frequently, in Scripture, represented under the figure of a disease. “The whole head is sick, and the whole heart is faint. From the sole of the foot; even unto the head, there is no soundness in it, but wounds and bruises and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment,” Isa. 1:5, 6. True religion is the balm of Gilead, and Christ is the great physician. Will you, then, permit this disease to continue its ravages upon the souls of your children, and terminate in the second death, without instructing them as to the only remedy, and urging them to apply to the only Physician? How grossly inconsistent is the solicitude of parents for their children, who, at thc same time, neglect their souls, which are of infinitely more importance, than any temporal concern can possibly be!

Section V.

It may be proper in this place to notice briefly, the peculiar duties, advantages, and consequent responsibilities of MOTHERS, in regard to the education of their children.

To its mother’s care and instruction, the first years of a child, are almost exclusively committed. She makes upon its infant mind, the first impressions, whether good or bad. She, in a great measure, forms its future character, and, humanly speaking, determines its destiny She observes the budding of its mind, and discovers the earliest developments of its character and disposition, and may mould them as she pleases. Hence, the mother becomes the first object of its knowledge, its affections and its confidence. Her influence is first felt, and her authority first recognised. What a trust is then committed to mothers!

The strong maternal affection peculiarly fits her for the right discharge of her duties. And in this is shown the wisdom of Him who planted that affliction in her bosom, and who requires those duties at her hands. The maternal affection is used in Scripture as a hint emblem of Christ’s love to his Church. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb! Yea, they may forget, yet will I not forget thee.” Isa. 49:15. This love excites her to the exercise of that patience which is so much required, and so indispensable, in the careful training of her child. She knows no weariness in ministering to its necessities, and in guarding its helplessness. She bears without a murmur, its disquietudes and complaints, and surmounts every obstacle, and readily endures the privation of personal comfort, care and rest, that she may supply its wants, and gratify its desires. What will she not do, and what will she not suffer, for the peace and safety of her little one! Without this natural affection, patience would soon be exhausted, and the flesh soon become weary, and the passions be vented by cruelty or abandonment. Under the influence of religion, this affection is sanctified, regulated, and properly directed. If such be the advantages of a mother, how great must be her responsibilities! Who doubts a mother’s influence in the formation of the character of her children? Who doubts the peculiar opportunities she has for making good impressions, and forming a proper character? Who doubts the obligation upon her, to embrace these opportunities, and rightly to use them, in raising up a holy seed to serve the Lord? Examples might be mentioned of some of the most distinguished benefactors of mankind, who owe, and have traced, to their mother’s instruction and example, all that has made them both an honour and a blessing to the race. Examples might also be adduced, which would reverse the picture, but establish the same principle, and show that opposite effects may commonly be traced to opposite causes. This strong parental influence is ordained of God, and forms a prominent part of that great instrumentality which he has established in the organization of the family constitution. This influence will, and must, therefore, be felt. It can not be avoided.

Section VI.

The obligations which rest upon parents to “bring up their children in the nurture and admonition of the Lord,” are numerous and weighty. Besides those already mentioned in a general way, we may specify,

The baptismal vows which they have assumed in behalf of their children. And lest any should pass over this section, by saying, “I have never presented my children in baptism, and have therefore never assumed the vows mentioned,” let me say that if this be so, you are doubly guilty in the sight of God. It is as much your duty to dedicate your children to God in his appointed ordinance, as it is to dedicate yourself to him in that of the Lord’s Supper. Unfitness for either, while it should exclude you from the privilege, nevertheless does not relieve you from the duly. It is your duty to be prepared for both, and the longer that preparation is delayed, the greater is the sinfulness of your neglect. To plead unfitness as an excuse for neglecting duty, is to plead one sin as an excuse for another; for it is your sinfulness and unbelief that render you unfit for either ordinance. Let none, then, console themselves with the false impression, that they are relieved from baptismal duties, because they have neglected to assume baptismal vows. If, therefore, the following remarks should exhibit the obligations of those who have assumed such vows, they at the same time exhibit the obligation and guilt of those who have neglected to assume them. The presentation of children for baptism, does not, strictly speaking, create new obligations, but is a formal and solemn acknowledgment of those already binding. A witness, strictly speaking, is as much bound, in the sight of God, to tell the truth, and nothing but the truth, before he takes the oath, as afterwards.

It is to be feared, that parents too often assume the baptismal vows with too little consideration. Some present their children for the ordinance, under the influence of example or custom, or for fashion sake; some, doubtless, through the mistaken and superstitious notion of its inherent efficacy. All such motives are improper, and dishonour God, and his ordinance. They tend to banish from the mind, that becoming reverence and awe, with which God should be approached in every act of worship. It brings down the ordinance to the level of an unmeaning ceremony, and abstracts from it the idea of a solemn transaction with God. Hence, many who shrink from an approach to the Lord’s table, yet, without hesitation or much reflection, offer their children for baptism. They are both holy sacraments, and thc one is as sacred as the other. Parents, moreover, sometimes take upon them these vows, while they are conscious of an unwillingness to pay them, and indeed, with no purpose whatever to attempt it. This is lying to the Holy Ghost, and nothing less than awful perjury before high Heaven! I speak plainly on this subject, because it is too momentous to be otherwise disposed of. While, therefore, parents are bound to present their children for baptism, they are also required not to trifle with the ordinance, nor contract the guilt of perjury or broken vows. If they neglect the ordinance, they sin; and if they approach it improperly, they sin. Do you, then, ask what you are to do in such a case?. I answer, repent, believe in Christ, and seek and obtain a right heart in the sight of God, and that without delay. This is only one of the many difficulties that belong to a state of impenitency and unbelief. In presenting your children to this ordinance, you recognise their depravity and condemnation, as flowing from thc first transgression of Adam; otherwise, the ordinance is without meaning, and your approach to it, is a mockery of God. You thereby acknowledge the necessity of your child being washed with the Spirit and blood of Christ. For it is that outward sign, which signifies the washing of the heart, with that cleansing influence, which the water in baptism symbolizes.

In this ordinance, you also give your child away, without reservation, to be used and disposed of by God, as seemeth to Him best. When thus solemnly dedicated to God, in acknowledgment of His undisputed right to it, He commits it to your care, as Moses was committed to the care of his mother, that he may be trained up for the service and glory of Him, to whom he belongs of right, and by your own act of dedication. You henceforth act as the steward of God, under voluntary vows of fidelity in the discharge of your duties, both to Him and to your child. For this stewardship you must render an account. Here, then, is one source of obligation which you are not at liberty to disregard. A lively sense of this obligation, will lead you to seek daily supplies of grace and strength to meet your responsibilities, and to supplicate the blessing of God upon your endeavours, to discharge them. Thus, you will be constantly urged to a Throne of Grace in behalf of yourself and children. There too, you will bring them, and bow their infant knees before God, and teach their infant tongues to call him “Father,” and to lisp his praise.

Should you neglect, however, thus to train them; should yon bring them up in prayerlessness and irreligion, how poignant will be your reflections on a death bed, that you are about to meet your Judge, to answer for the guilt of violated vows! How keen the anguish that will wring your soul, when you are about to cast your little ones upon a cold, unfeeling, and contaminating world, without the shield of a religious education, and without the support and guide of religious principles. That you have neglected to bestow, these you have neglected to instill. But you must leave them. You cannot retrace your steps. You cannot stay even to begin the work. And should you meet them in perdition, how insufferable their upbraiding! how overwhelming your remorse!

Parents owe it to themselves to train up their children in the way in which they should go. Their own peace and happiness, in this world, will depend ‘very much on the character and conduct of their children, unless they are totally destitute of all natural affection. And even then, their own children, through parental neglect; may become their tormentors. For parents are sometimes punished in the lives of their children, who become rods to their backs. How much distress, and trouble, and affliction, are sometimes brought into a family by children, whose religious education has been neglected! How often have such brought down the gray hairs of their broken-hearted parents, in sorrow, in shame, and in disgrace, to the grave! And even if they survive, it is to witness the sad and melancholy spectacle of their children, hurried, through the want of early and proper training, by unbridled lusts and unchecked licentiousness, or by the hand of the duelist or assassin, or by the due execution of the laws of the land, to an early and dishonoured grave. This is the source of a thousand evils with which guilty parents and their families may be afflicted and overwhelmed. On the other hand, how much joy and peace, and comfort, does a parent’s heart experience, when he beholds his children walking in the ways of righteousness, devoting themselves to the service of God, and to the good of their fellow-creatures! And how unspeakably delightful is the reflection, that such are the results of his labours, his instructions, and his prayers, in training them in early life to the love and service of the Most High! And when called to part with them at death, with hope, and faith, and settled confidence, may you leave them in the hands of Him, in whose nurture and admonition you have brought them up!
You owe it to your children, thus to bring them up. You have been the means of bringing them into this world of sin and misery, were they are exposed to innumerable evils here, and endless misery hereafter. You have transmitted to them that depraved and sinful nature, which, through successive generations, you derived from our common father Adam. They come into the world under a broken covenant, alienated from the life of God and with carnal minds at enmity against Him. They have immortal souls that must be happy or miserable for ever; and the momentous issue instrumentally depends, under God, very much on the manner in which you bring them up. You launch them in a fragile bark, upon life’s troubled sea, amid the threatening storms by which it is agitated, and surrounded by the rocks and shoals on which thousands and thousands are fatally and for ever wrecked. Is it not your duty to provide them with every means of safety? Is it not your duty to afford them that instruction, to instill into them those principles; and to point them to that example, to that Guide and Saviour, by means of which they may arrive in safety to that “haven where they would be”? You are their natural instructor, governor, and protector. To you they look, on you they depend, for all that is within your power and duty to afford them, in order to accomplish the end of their existence. They have a claim upon you which can not be disputed, nor with safety and impunity disregarded. It is a sacred claim, sanctioned and enforced by the relation you sustain to them, and by the authority of Him who requires its liquidation at your hands.

Section VII.

This is a duty which; as parents, you owe to the community of which, you and your children form a part, and to the world in which we live. Your children are to be either blessings or curses to society, according as their principles, education, and habits are good or bad. Should they become, through neglect of proper care and attention to their education, profligates, and the corrupters of others, you will have entailed an evil on the community in which they live, which cannot be estimated in this life, and which will countervail all the benefit that you may have conferred on the race by your own life. If ‘one sinner destroyeth much good’ who can conceive the amount of injury that may result to the human family, by your neglect of duty to your children, who in turn will, according to your example, and the principles they have imbibed, be guilty of a similar neglect to theirs? Thus may their successive generations prove a continued scourge to the land in which they dwell. Such characters are a two-fold curse. They do evil and prevent good. And they may in the end, become a burden to society, and dependent on its support. The well-being of every community must depend, instrumentally, upon the proper education and training of those who, from time to time, compose it. This is a subject of vast moment to our own country. The magnitude of its importance, and its direct bearing on the destiny of this nation; are more and more manifest as we contemplate it. Such is the character of our system of government, and such is the nature of our free institutions, that unless a wholesome moral principle, founded on eternal truth and righteousness, pervade and actuate the people, we may not hope for their efficient administration, nor for a fair and just experiment of the doctrine of self-government. It is the glory of a republic that it cannot flourish, nor permanently exist, where the people are corrupt, ignorant, and debased. Knowledge and christian virtue form the basis of a free government. And if these be wanting, the superstructure will be a “baseless fabric.” He then is a true patriot, an efficient benefactor of his country, who so brings up his offspring, as to be wise enough to understand, and virtuous enough to seek, her true interest and honour.

Should the people, generally, become corrupt, the laws which they enact, and the measures which they adopt, will wear the impress of their own unseemly image. The executive arm will become palsied, or nerved by reaction to relentless tyranny. Our free institutions will crumble to dust, and on their ruins will be erected an absolute despotism. Say not that these apprehensions are visionary. Look at the history and fate of other republics, and learn a lesson of timely wisdom. We live not for ourselves only, but to transmit unimpaired to posterity the just principles of government we have adopted, and the blessings which flow from them. We live for other nations, and for their descendants; for if the experiment now making in this land, should prove abortive, their hopes will be blighted, and the fears of despots will be quieted, and their principles receive plausibility from the failure of ours.

Let us not rely too confidently upon the wisdom of our laws, and the efficiency with which they may now be executed. For while these are necessary and important, yet if we neglect to cherish in the people, whose benefit they contemplate, that spirit, and those principles which enacted them, they will become a dead letter, and their enforcement will dwindle into oppression, or criminal favouritism.

It is a shame and a reproach to any community, where great care is taken to punish wickedness, and little or none to prevent it.

I am fully persuaded that it is the influence of christian principle alone, that can save us. “Happy is that people whose God is the Lord.” For “righteousness exalteth a nation, but sin is a reproach to any people.” “The wicked shall be turned into hell, with all the nations that forget God.” By the smiles of a merciful God, we succeeded in our struggle for independence. And “by the grace of God we are,” as a nation, “what we are.” To forget or disown our dependence on the same mercy and power, is ingratitude and rebellion. The sinfulness of this nation, and its abounding licentiousness of principle and practice, call for national judgments, and may provoke the Most High to bring us to naught.

The religious obligation of oaths, deserves special attention. A deep sense of this obligation should be sedulously cherished in the minds of children, that it may be controlling and abiding. This can only be effected by a careful religious education. Without such precautionary measures on the part of parents, their children will grow up without fixed and definite views of religion, and liable to be turned about like a weathercock, by every wind of doctrine.

Should they espouse the principles of infidelity, which is nothing more than a bigoted credulity; or should they adopt such erroneous views of Christianity, as amount to little or nothing more than modified and baptized deism, they will regard oaths as a mere legal formality, and be uninfluenced by their solemnity and obligation. And there can be no doubt, that the careless and irreverent manner in which they are sometimes administered, tends greatly to produce this effect upon the minds of those, who are sworn. An oath is an act of religious worship. And as to those who deny the being or essential attributes of God, who question the existence, nature, or scriptural character of sin, or who disbelieve in a future retribution of punishment, it is nothing less than mockery and blasphemy. But it is a question for the legislative power to determine, how far the oaths of such should be regarded, and how far their testimony is admissible, in courts of justice.

For my own part, I should have but little hope of justice, if arraigned at the bar, and the verdict of the jury were to be determined by the testimony of such characters, so far as the influence of oaths is concerned; especially if they could secure some sinister end, or gratify a revengeful spirit, by misrepresentation or concealment. It is manifest, therefore, that you owe it to your country and to your fellow-creatures, to “Bring up your children in the nurture and admonition of the Lord.”

Part 3 - The Importance of Family Religion

Tue, 30 Dec 2008 21:59:05 +0100

Section I.

We come now to consider the remaining office devolving on the head of a family. In addition to that of governor and instructor, he is required to act the part of a priest to his family. I, of course, use the word “priest” figuratively, inasmuch as there are now no sacrifices, in the proper sense of the term, to be offered up. The typical sacrifices have all been superseded by the one great offering to which they pointed; and as it was a perfect offering, there is no. necessity for another. “For the law having a shadow of good things to come-can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.” Therefore, “every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, (Christ,) after he had offered one sacrifice for sins, for ever sat down on the right hand of God.” “For by one offering he hath perfected forever them that are sanctified.” “Now where remission of these (sins and iniquities) is, there is no more offering for sin,” Heb. 10:1, 2, 11, 12, 14, 18. And if there be no more offering, there are no more priests. The doctrines of transubstantiation and a bloodless sacrifice, have continued the appellation of priests, the class of men who claim to be the ministers of Christ. What I mean, therefore, is, that the head of a family is required to lead in the social devotions of his household, at stated and regular times. This domestic worship should usually embrace reading the Scriptures, singing, and prayer. And in the same character, he is required to implore, at his table, the blessing of God upon the bounties of his providence, accompanied with devout thanksgiving for the same.

Man is bound to worship God in every relation of life in which he may be placed. As an individual, it is his duty to observe secret prayer: as a member of society, he should unite in the public worship of God in his sanctuary: and as the head of a family, he is required to lead its devotions. As a reasonable creature, he should frequent his closet, to engage in the private duties of religion; as a social being, he should, engage with others in acts of worship. All things were made for God, as well as by Him. And all his works, in all places of his dominion, are called upon to praise him. Man, as an individual, was made for God, and should worship Him. Families were established for God, as we have before noticed, and as such they are called upon to worship Him. Public society, and the powers that be, are ordained of God and for Him, and as such, should worship Him. It is, however, to the duty of family worship, that the reader’s attention is now asked.

This duty may be shown from the light of reason, and from the fitness of things.

There is in every family, an interest common to all that compose it. The joy and the sorrow of one, is the joy and sorrow of all. Whatever affects one member, more or less affects the whole household. This is particularly manifest in the blessings and curses that fall upon them. And especially does this tie bind the interest of all, to that of the head of the family. If he be prospered, all are prospered, and partake of the benefit, if he be unfortunate, or injured, all share in the adversity and experience a common reverse. A whole family is sometimes punished for the sins of one member. If one be disgraced, all feel that they bear a part of the odium. If one be honoured and promoted, all are thereby more or less elevated. If the head of the family be a drunkard or a spendthrift; if he be a murderer or a thief, are the rest of his family indifferent or unaffected? Scripture will justify this representation of a common connexion, and mutual interest in the family circle. “The Ark of the Lord continued in the house of Obed-edom, the Gittite, three months; and the Lord blessed Obed-edom, and all his household.” 2 Sam. 6:11. David was taking the ark from Kirjath-Jearim, and after God had destroyed Uzzah, for his unhallowed touch, “David carried it aside into the house of Obed-edom, the Gittite.” “And the Lord blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God.” ver. 10. 12. Here the blessing was not confined to the head of the family, by whose permission the ark was carried into his house, but all the household partook of the blessing. “The Lord blessed the Egyptian’s house for Joseph’s sake; and the blessing of the Lord was upon all that he had, in the house, and in the field.” Gen. 39:5. Here the blessing was not confined to Potiphar, the head of the family, who was instrumental in bringing him under his roof, his family at the time knowing nothing of the transaction between him and the Ishmaelites, but extended to his household. God declares, “I will bring evil on the house of Jeroboam,” 1 Kings, 14:10. “Because of the sins of Jeroboam, who did sin, and who made Israel to sin.” ver. 16. He also declared; “For the whole house of Ahab shall perish.” 2 Kings, 9:8.-And that because of Ahab’s sins. Here the curse falls on the family because of the sins of the head of it. “The house of the righteous shall stand.” Prov. 12:7. “But the house of the wicked shall be overthrown.” Prov. 14:11, Look at the case of Dathan and Abiram, “how the earth opened her mouth, and swallowed them up, and their HOUSEHOLDS.” Deut. 11:6. Throughout the Scriptures we find repeated instances of a whole family being blessed or cursed, on account of the good or bad conduct of the head, or some other member of it. The promise is to believers and to their seed. This at once establishes the common and mutual interest of which we speak. A whole family, moreover, is sometimes mentioned in Scripture, as sinning in their social and connected capacity. “Lest there should be among you, man, or woman, OR FAMILY, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations.” Deut. 29:18. Here “a family” is mentioned as distinguished from a man or woman in their individual capacity. Speaking of a man who had made the Lord his habitation, the Psalmist says, “There shall no evil befall thee, neither shall any plague come nigh thy dwell.” Ps. 91:10. “The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just.” Prov. 3:33. Speaking of a man who should commit idolatry, God declares, “I will set my face against that man, and against his family.” Levit. 20:5. If, then, the members of a family be so intimately connected with its head, and their condition so naturally deterred by his, and their fate so dependent on his, reason alone would dictate that he should lead them to a throne of grace, and in their behalf, supplicate the Divine favour, and render thanks for the mercies they have enjoyed.

Again, this duty naturally arises from the relation which a family, as such, sustains to God; There are duties which arise out of, and are determined by, the several relations we sustain to God and to each other. These duties are discoverable by the light of nature. Repentance and thanksgiving are duties without a positive command enjoining them. The duty. of prayer, when permission is given to ask, is suggested by a sense of dependence on God. The mutual duties of parent and child, and of the head and members of a family, belong to the same class. It appears to be proper and reasonable, in itself considered, when about to retire to rest, to return thanks for the mercies of the day past, and to ask protection of a watchful omnipotence, on whom we ever depend for safety, that he would guard us in the defenceless hours of sleep, from the dagger, of the assassin, the depredations of the thief and robber, the ravages of fire, and from every other danger to which we are exposed. And in the morning, to acknowledge our indebtedness to God, for such protection, and to supplicate the same for the day, and all necessary provision for our wants, and grace to discharge aright, our respective duties. So clearly manifest is this duty, that even the heathen pay such worship to their household gods. The rising and the setting sun, point out the appropriate seasons for this duty, and so sensibly is it felt at such times, that those without the knowledge of the true God, have even worshipped the sun at his rising and setting. As this is a natural division of time, it appears from many considerations, that the morning and evening are the most convenient and appropriate seasons for family worship. The members of the family are usually together at such times. At night our labour ends, and in the morning our slumbers end. And there is little danger of interruption then, either by business or visitors: “It is a good thing,” says the Psalmist, “to show forth thy loving kindness in the morning, and thy faithfulness every night.” Ps. 92:2.

Section II.

The duty in question is fully settled by the authority of Holy Writ. :There is, indeed, no specific and formal command on the subject. This we had no reason to expect, any more than a formal injunction, requiring men to eat and sleep. The Scriptures do not stop to announce every thing which is clearly taught by the light of nature, but proceeds on the supposition of such things being already known. The being of a God is nowhere professedly announced as a matter of information: hence the Scriptures begin by declaring that God created the heavens and the earth. The being of this Creator, is supposed to be already known, having been so long and so distinctly declared by the works of his hand. So, the religious duties of families, are nowhere prescribed or specifically enjoined, because easily discovered by the light of nature, as is evident from the existence of household gods among the heathen. Now, this family idolatry was not practised in the room and stead of irreligion or no religion, but of the true religion. While this idolatry is sinful in the sight of God, its habitual practice certainly discovers a sense of obligation, which should cause nominal Christians to blush, who neglect the duty we are considering. If the want of an explicit command be any argument against this duty, it will apply with equal force to public prayer, for which there is no such professed command. Both these duties are dictated by the nature and spirit of genuine religion. And where this exists and reigns in the heart of any man, he does not require, nor wait for, such a command. He is prompted to their observance, by the influence of divine grace, just as he is moved to eat or sleep, by the natural appetites of the body. “The world had gone on for many ages,” says a late judicious writer, “and been favoured too, with no small portion of divine revelation, without prayer in any form, having been once enjoined or instituted as a duty, whether in the closet, the family, or the church. No; from the beginning, the piety of the heart led men to take up this subject in the only way which was natural, and proper, and safe; from the beginning, such men had always prayed and worshipped, and that, thousands of years before Paul had said to Timothy, ‘I will that men pray everywhere, lifting up holy hands, without wrath and doubting.’ “The very first injunction in Scripture, therefore, respecting such a moral duty, was likely to occur, not in the way of positive institution, as something which then only had began to be incumbent, and then only to be begun, and much less something which was before unknown. .Accordingly it turns out, that the first injunction respecting prayer, in the volume of inspiration, the terms of which regard it, as in any sense generally obligatory, does not occur until the world was at least three thousand years old, and the Jewish church about eight hundred. Psalms 122:6. Perhaps the passage which might be styled the second, does not occur till at least two hundred years after. Jerem. 29:7. At the same time, the manner, the seasons, the spirit, the constancy, the universality of prayer, as the attendant of piety, I find scattered over the whole volume, from the earliest times. Nay, it is not a little remarkable, that the very first passage in which prayer is recorded, happens to be the supplication of a parent-the fervent wish of a father for his son. Gen. 17:18. And the very next presents this same parent before us, interceding with peculiar earnestness, for the vilest of men. Gen. 18:24.”[2]

Had there been an express command given, in regard to this duty, as to time, place, and frequency, it would doubtless have occasioned much distress to tender consciences, wherever and whenever it could not be performed, for want of time or opportunity, in a proper manner. It seems, moreover, to have been left in the way that we find it, for the purpose of trying the spirits of men, whether they be of God or not. It certainly does operate as a test, by which the character and degree of every parent’s religion, faith, and love, are determined. And it points out those who would excuse themselves from the duty, on the ground of there being no express command on the subject.

We are not left, however, without sufficient light, even from Scripture, on this subject. There are general exhortations to the duty of prayer, in connexion with a specification of other family duties, from which it would be difficult to argue an exception in favour of that now under consideration, and in which it is as evidently included, as that of private or public prayer. No particular form is specified, while prayer in general is enjoined; and that too, in such a connexion as makes it evident that family prayer is particularly meant. For example; the apostle Paul writing to the Colossians, enters into a minute detail of family duties, and winds up by saying, “continue in prayer, and watch in the same with thanksgiving.” Col. 3. 4:1, 2. We find a similar detail of domestic duties in his epistle to the Ephesians, which he also concludes by saying, “praying always with all prayer and supplication in the spirit.” Eph. 6:1-18. “Praying ALWAYS with ALL PRAYER,” is a mode of expression which clearly includes family prayer, And to make an exception of this species of devotion, would certainly be presumption, and a trifling with Scripture. Again: this Apostle, writing to Timothy, says, “I will, therefore, that men pray everywhere.” 1 Tim. 2:8. Is a family circle nowhere, or is it included in the everywhere? The apostle Peter exhorts husbands and wives to dwell together, as “being heirs of the grace of life, that their prayers be not hindered.” 1 Peter, 3:7. This exhortation, also, is in connexion with a partial detail of domestic duties. Social, united family prayer seems here to be primarily intended: for if there be contention, bitterness, and unkindness between the heads of the family, how is it possible that they can unite their hearts and their devotions at the family altar? Social prayer is a union and communion of desire and thanksgiving towards God; but this will be hindered, if there be not a proper understanding and feeling between those who come together for worship: and certainly there will be none, if they do not pray together at all. They should live, therefore, together as the heirs of the grace of life, praying together with the family, and entertaining for each other a suitable affection.

The Psalmist says, “The Lord loveth the gates of Zion more than all the dwellings of Jacob.” Ps. 87:2. It is not said that he loves hot the dwellings of Jacob, but that he loves the gates of Zion more. He loves them both for the same reason, namely, the worship that is paid him in both. The worship of the sanctuary is a more public and solemn act of devotion. But that of the family is not the less obligatory. And this obligation, the pious of every age have felt and acknowledged. Hence, “the voice of rejoicing and salvation is in the tabernacles of the righteous.” Ps. 118:15. The promise connected with the duty of social prayer, was designed to embrace the smallest number that can constitute a family; for it is where but two or three are gathered together for this purpose, that he is in the midst of them.

“I query if that beautiful form of prayer, which our blessed Lord gave to his followers, does not involve an argument In favour of family prayer; nay, of daily family devotion. It is worthy of remark, that in the sixth chapter of Matthew, after he had directed his disciples with regard to private prayer, he did. not stop there. In the seventh verse, he begins to use the plural number, and proceeding to a social act of worship, he refers to the prayers of such as could pray together daily. In this most comprehensive prayer, after giving to God that place and honour which corresponds to the first table of the moral law, he descends to matters of daily and common interest in a family; and among these, here instructing the poorest parent how to dismiss inordinate anxiety, as to the common provision for his little band, he directs him to prays-‘Our Father who art in heaven-give us this day our daily bread.’ The petition immediately preceding this, had been-‘thy will be done on earth as it is done in heaven.’ Now, I would only ask, if over the wide world, the will of God were done, by whom would, nay, by whom could this petition, in general, be offered, if not by the parent, at the head of his family, to whom, as an instrument under God, we, look for the provision of such daily sustenance? Or, I ask, can a more beautiful morning-picture be conceived, than that of the fathers below, thus beginning the day? Meanwhile, should the solitary christian, retiring to his closet, and carrying the social spirit of christianity, along with him, use this form, unquestionably he will be heard; and in the house of God, leaving the world behind us, let us do the same occasionally; but still in form and spirit, this will ever remain a week-day social family prayer.”[3]

God is certainly not regardless of those families who honour him by their social devotions. Nor is he indifferent to those that neglect this important duty. He will “pour out his fury upon the heathen that know him not, and upon the families that call not on his name.” Jer. 10:25. Heathen families call not on the name of the true God, but he that neglects to provide for his own house, both temporally and spiritually, is worse than an infidel. What, then, shall be his portion? “If he that despised Moses’ law, died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?” Heb. 10:28, 29. As the Lord would not suffer the destroying angel to come into their houses to smite them, whose lintels and two side-posts of the door, were sprinkled with the blood of the lamb, so we may confide in his mercy, that he will smile upon those houses where the morning and evening sacrifice of praise, is offered up to the Lamb of God.

It is related that an earthquake once destroyed a town in Switzerland, consisting of ninety houses: every house was thrown down except the half of a house, in which part, a family were assembled and engaged in worship The observance of family duties, or of any other duties is not, indeed, a meritorious ground of acceptance with God, for we are not justified by works, but by the righteousness of Christ; yet it is equally true, that God is pleased in mercy to bless them that honour him. He establisheth the habitation of the righteous.

Section III.

Let us now look at the examples of those eminent saints mentioned in Scripture, and see whether they thought the duty of family-worship obligatory or not. More was not required of them than of us; rather less was to be expected, as they had less light. “Life and immortality were brought to light by the Gospel.” “The law was given by Moses, but grace and truth came by Jesus Christ.” “There hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he.” Matt. 11:11. “And that servant which knew the Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes; but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.” Luke 12:47, 48. If, then, the light of nature and of Scripture, were sufficient to lead those whose examples we are about to examine, to the observance of this duty, how much rather should the increased light of the Gospel, the increased manifestation of the Holy Spirit, and the increased knowledge of God’s will, lead us to its habitual and faithful performance! How much more has God a right to expect at our hands, who have been favoured with a much more full revelation of his mind, and of our duty to him!

The patriarchs, whithersoever they journeyed, built altars to God, at which they and their families worshipped. God bears honourable testimony to the faithfulness of Abraham in this respect, “For I know him, that he will command his CHILDREN and his HOUSEHOLD after him, and they shall keep the way of the Lord to do justice and judgment.” Gen. 18:19. Now “If ye were Abraham’s children, ye would do the works of Abraham.” John 8:39. But even Abraham was not justified by works, but by faith. “For if Abraham were justified by works, he hath whereof to glory, but not before God.” Rom. 4:2. “Then Jacob said unto his HOUSEHOLD, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise and go up to Bethel; and I will make there an altar unto God.” Gen. 35:2, 3.

Joshua resolved that “as for me and MY HOUSE, we will serve the Lord.” Josh. 24:15. Queen Esther and her maidens kept a fast together. Esther 4:16. The days wherein the Jews rested from their enemies, in the time of Mordecai, were kept, according to their appointed time every year, by “every generation, EVERY FAMILY, every province, and every city.” Esther 9:28. “Job rose early in the morning, and offered burnt offerings for his sons, according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. THUS DID JOB CONTINUALLY.” Job 1:5.

At the institution of the passover, it was required that the people “take to them every man a lamb, according to the house of their fathers, a lamb for an house: and if the household be too little for the lamb, let him and his neighbour unto his house, take it according to the number of the souls.” Ex. 12:3, 4. Here was family worship. It was a regulation that no lamb should be used for less than ten persons: each family or company, therefore, was required to have at least that number of members. Hence small families had, to unite with their neighbours in this worship, in order to make up the requisite number. But under the Gospel, that is social and acceptable worship, where even two or three are met together in the name of the Lord. Although this service was subsequently performed at the temple, morning and evening, yet the distinctive character of a family offering was preserved. “Now this is that which thou shalt offer upon the altar; two lambs of the first year, DAY BY DAY CONTINUALLY. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even.” Ex. 29:38, 39. To this the Psalmist probably alludes when he says, “my voice shalt thou hear in the morning, O Lord: in the morning will I direct my prayer unto thee, and will look up.” Ps. 5:3. “Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice.” Ps. 141:2.

Cornelius the centurion was “a devout man, and one that feared God with ALL HIS HOUSE which gave much alms to the people, and prayed to God ALWAYS.” Acts 10:2. “At the ninth hour I PRAYED IN MY HOUSE, and behold a man stood before me in bright clothing.” ver. 30. If he “prayed to God always” and “prayed in his house,” there can be no doubt that he prayed with his family. It is manifestly true that “except the Lord build the house, they labour in vain that build it.”

As the character and condition of your posterity, are intimately connected with the due observance of this duty in your house, it becomes a matter of unspeakable moment to every parent. David says of the Lord, “He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children, that the generations to come might know them, even the children which should be born, who should arise and declare them to their children, that they might set their hope in God, and got forget the works of God, but keep his commandments.” Ps. 78:5 7. Perhaps, the present degraded condition of the millions of immortal souls now living in idolatry as well as that of the many profligate and irreligious families in Christendom, might be traced up to the neglect of this important duty, as one principal cause. And who can tell the misery, degradation, and guilt into which you may plunge generations yet unborn, by neglecting to call upon God in your family? You must expect to reap what you sow. “Do men gather grapes of thorns, or figs of thistles. What, then, may you reasonably expect to result to your offspring, by training them up in irreligion, and in the neglect of obvious duty? On the other hand, how uniform and striking are the providence and grace of God, in regard to those families and their descendants, where the morning and evening incense of praise and prayer, ascended habitually to God, from their consecrated circle! In the Old as well as in the New Testament, it may be seen, how piety and blessedness descended in the same family, from generation to generation. “Of the twelve apostles of the Lamb, eight of them were brothers chosen out of three families; and nothing, by the way, could be more lovely than these brothers going out two and two, as they afterwards did, by the direction of our, Saviour.”[4]

“Mary, the mother of four of the apostles, as well as of Joses or Joseph (who is generally regarded to have been one of the two individuals whom the apostles proposed as qualified to fill the place of Judas, and who, therefore, had accompanied the Messiah in all his travels,) sustained a character equal to that of Salome, her constant companion. This eminent woman had the felicity not only of furnishing four out of the twelve apostles of the Lamb,-she, too, followed him, and she also ministered to him of her substance, with the cordial consent of such a man as Cleopas her husband. At the closing scene, to her was also given the honour of standing by, and sustaining the mother of Jesus, when he was stretched on the cross.”[5]

Timothy was the descendant of a pious family, and this is particularly noticed by the Apostle Paul as a matter of importance. “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” 2 Tim. 1:5.

The regular observance of family worship, will have the happiest effect upon the whole household: He who leads them in this service will, by its secret and almost unconscious influence, be led to be more circumspect in his outward walk, knowing that the office which he holds in the family, naturally creates in the minds of the members of it, the expectation, of a becoming example. How can he use improper language, or exhibit an unchristian temper, when he is so soon to lead them in prayer to the throne of grace? How can he neglect the sanctuary, or desecrate the Sabbath, while he scrupulously attends upon the duties of the domestic altar? “He who statedly invites others to be witnesses of his devotions,” says the late Robert Hall, “invites a peculiar inspection of his behaviour, and must be conscious to how much observation and contempt he lays himself open, should he betray a flagrant inconsistency between his prayers and his conduct. That parent who, morning and evening, summons his family to acts of devotion, is not, perhaps, distinctly aware of the total amount of the influence this circumstance has upon his mind. It will act as a continual monitor, and will impose useful restraints upon his behaviour. He recollects that he is about to assume an awful and venerable character in the eyes of his domestics-a character which must set the indulgence of a multitude of improprieties in a most glaring light. Is he in danger of being ensnared into indecent levity, or of contracting a habit of foolish jesting and talking? He recollects he is soon to appear as the, mouth of his family, in addressing the blessed God. Is he surrounded with temptations to an immoderate indulgence of his fleshly appetites in meats and drinks? Should he yield to the temptation, how could he bear, in the eyes of his family, to appear on his knees before God? Is he tempted to use harsh and provoking language to his children? He recollects he is in a few hours to bear them in his arms before the Lord. He is to commend his companion in life, to the divine mercy and protection; how then can he be ‘bitter against her?’ The case of his servants is to be shortly presented before God in social prayer; under such a recollection, it will surely not be difficult for him to forbear threatening, reflecting that he himself has a master in heaven. Knowing that in the hearing of all his inmates, he is about to bewail the corruption of his nature, to implore pardon for his sins, and strength to resist temptation; will he not feel a double obligation on this account, to struggle against that corruption, and anxiously to shun temptation? The punctual discharge of the duty we are contending for, will naturally strengthen his sense of the obligation of domestic duties, forcibly remind him of what he owes to every member of the domestic circle, and cement the ties of conjugal and parental affection.”[6]

The influence of this service, will be sensibly felt by the children and domestics of the family. It will cause them to recollect that there is a God, that he is present with them at all times, and is not only a constant eye. witness to their conduct, but that he is intimately acquainted with their most secret thoughts, purposes, and desires. It will remind them, that there are solemn and important duties which he requires of them, and that he will hold them guilty, if they neglect them. It will impress on their minds the instructions of the Sabbath, whether received from the pulpit, or in the Sabbath School. It will convince them of the duty of prayer, and in a great measure teach them how to pray. When he, who leads the devotions, acknowledges and bewails their sinfulness, it will cause them to think of, and consider their true character, and teach them the awful nature of sin, that it is “an evil and a bitter thing,” and that repentance is a duty, and a necessary prerequisite to the enjoyment of God’s favour. When he asks of God the pardon of their iniquities, it will teach them their guilt and condemnation in his sight. When he supplicates the regenerating and sanctifying grace of the Spirit, it will teach them their native corruption, and the indispensable necessity of a change of heart. When he asks for protection, it will remind them of their danger and helplessness, and direct their minds to the only sure defence. When he asks a merciful provision for their daily wants, it will teach them their dependence, and point them to the source of bounty. When he prays for their enemies, it will teach them the duty of forgiveness, and to return good for evil. When he prays for their absent friends, it will teach them the duty of intercession, and of cultivating a kind and benevolent spirit towards all. When he prays for the coming and extension of the Redeemer’s kingdom on earth, it will impress them with a sense of universal good will, expand their minds beyond the little circle, and even the community in which they live, and tend to fill them with new conceptions of the Divine glory and perfections. When their own souls are made the subject of earnest supplication, they will most likely be arrested, and made to ponder their ways. It will teach them both the value and the danger of their souls, and may excite within them a hopeful anxiety for their salvation. It may lead them to prize the favour of God more than every earthly good, and to seek it with earnestness and success. Such has been the case in numerous instances. The disclosures of eternity will reveal facts of the most soul-stirring character, in regard to the results of this service, wherever it has been statedly and zealously performed. Many who shall forever “praise God in his holiness,” will attribute their salvation, instrumentally, to the devotions of the domestic circle. Many a child’s heart has been pierced with a sense of sin, and brought to saving contrition, by means of a parent’s affectionate and earnest prayers in his behalf, and in his hearing.

Singing the praises of God, will teach them the duty of gratitude and thanksgiving. And the devout reading of the Scriptures, will beget in their minds a proper and salutary reverence for the Holy Book, and store them with many important truths, of which otherwise they would perhaps have ever remained ignorant.

The whole service calls them away from the consideration of earthly things, to that of spiritual and eternal things. It restrains the criminal indulgence of the passions, and interrupts the current of worldly and sinful thoughts and plans. It has reclaimed many a profligate rescued from destruction many a devotee to fleshly lusts, and saved to society and to the church, many a valuable and useful member. It has bound up many broken, widowed hearts, wiped away many bitter tears, hushed the tumult of many distracted bosoms, and lengthened the lives, and increased the happiness of many fond and anxious parents. But where shall we end the enumeration of its delightful results? The subject expands as we meditate upon it; the mind is lost in the contemplation of the variety of its effects, and of the importance and magnitude of its influence.

Section IV.

Perhaps the reader of these pages, is by this time, if not before, convinced of the great importance of the duty we have endeavoured to exhibit and of the obligation there is upon him, punctually and faithfully to discharge it. But there may arise in his mind particular difficulties, which hinder him from following the dictates of his judgment and his conscience. If the mind be thoroughly persuaded that the duty of family religion is of as great moment as we have represented it to be, it will be difficult to satisfy the conscience with any objection, short of an impossibility to perform it. Perhaps the same excuses, if urged with equal plausibility, in extenuation of neglect in matters unconnected with religion, would not receive a moment’ s countenance, even from those who justify themselves in the omission of the duty in question, on the same grounds. Sometimes, while justly condemning others, we at the same time unconsciously condemn ourselves. The heart being “deceitful above all things,” we may nor be surprised that “All the ways of a man are clean in his own eyes.” Prov. 16:2. “Every way of a man is right in his own eyes.” Prov. 21:2. Hence we find that men are apt to justify their own conduct, and condemn that of another as inexcusable, while the principle involved is the same in both, and the conduct of both equally sinful in the sight of God, who “pondereth the heart.”

The first objection we shall notice, is the want of time, properly and statedly to perform this duty.

It may be safely taken for granted, that there can not be conflicting duties. That which an undoubted duty renders impossible to be done, can not itself be duty. This would suppose derangement in the government and plans of God, which is wholly inadmissible. If, then, family worship be an obvious duty, we can not be warranted in occupying the time in which it should be performed, in doing any thing else. If it be a duty at all, it must also be a duty to employ some time in performing it, and it can not be our duty to employ this time in doing something else. Whatever we do, therefore, when we should be attending to family devotion, is sinfully done, and in direct opposition to the will of God; and to plead the one as an excuse for the neglect of the other, is to plead one sin in extenuation of another. The time which should be employed in serving God, is his time, and not ours. When he demands a service, he also demands the necessary time for its performance. This is evident. Now if that time be otherwise employed, it is withholding from God that which is his due. It is robbing God of what rightfully belongs to him. If your servant should neglect to perform the service for which you have bargained with him, and plead the want of time as his excuse, what would be your reply? Would it not be-“in bargaining for your service, I bargained for all the time that the service requires; and to appropriate that time to your own or other purposes, is to deprive me of what is my legal and rightful due?” If this would be your reply, as I apprehend it would be, then you have furnished an answer to your own objection. On what ground do you presume upon success in any business, that is transacted at the expense of God’s rights? Should you prosper in life, notwithstanding this disregard of his claim, may you not justly conclude that he is permitting you to fill up the cup of your iniquity, and that he has deferred the settlement of his account with you, to the day of righteous retribution? May not your success in worldly gain, be regarded as a fearful premonition of coming vengeance? You may have, as many others have, your portion in this life. What an awful thought! What a still more awful reality!!

If the business in which you are engaged, be an unlawful calling, how greatly aggravated is the guilt of occupying God’s time in prosecuting it! Men, generally, are not sufficiently impressed with a sense of their entire dependence on God; for success in their worldly affairs. They acknowledge it as a theoretic truth, but are not habitually influenced by the belief of it. “Except God build the. house, they labour in vain that build it.” Ps. 127:1. Men are also slow to credit that important declaration of Scripture, “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” They do not practically believe the promise annexed to the injunction; “seek first the kingdom of God and his righteousness, AND ALL THESE THINGS SHALL BE ADDED UNTO YOU.” This objection is not unlike that which Judas made to Mary’s anointing the head and feet of Christ with precious ointment. He thought it might be otherwise employed to greater advantage. But Christ said, “wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.” This objection asks, “to what purpose is this waste” of time? Judas, indeed, in making the objection, professed great solicitude for the poor, to whose relief he supposed the price of the ointment might be more piously applied. But here the objector supposes that the time required for family devotion, might be otherwise employed to his own advantage or even should he propose to employ that time in acts of charity, or in acquiring means of benevolent relief to the needy, still it may be asked, does God require you to do good by neglecting duty, or to do evil that good may come of it?· Does he require you to do his will in one respect, by disregarding it in another? Certainly not. Let the objector examine carefully and prayerfully, his own heart, and he will find that the difficulty is a want of disposition, not a want of time.

Another objection sometimes urged against the discharge of the duty of family worship, is INCAPACITY to lead the devotions of others. .But even if this difficulty really exist, is it insurmountable? Have you ever laboured to overcome it? Have you ever ventured to make trial of your capacity in this respect?

“Have you no words?-Ah! think again; Words flow apace, when you complain, And fill your fellow-creature’s ear With the sad tale of all your care. Were half the breath thus vainly spent, To heaven in supplication sent, Your cheerful songs would oft’ner be, ‘Hear what the Lord has done for me.’”

If you have never made the attempt, you can not decide upon your ability, and therefore you can not offer the excuse with all sincerity. This duty, like all others, should be undertaken in the strength of God, and not in your own; with a firm reliance upon Divine assistance, and not with presumption or self-sufficiency. In your attempt, you may be unexpectedly assisted, and “the strength of God be perfected in your weakness.” Until you shall have made a fair trial, therefore, you can not be justified ill your neglect, on the ground of incapacity. Where the spirit of prayer is granted, the gift is not usually withheld; and although it be given in small measure, yet by practice it may be so cultivated as to be employed to the edification of those whom you are called to lead to a throne of grace. It is quite certain that no improvement in this respect, can result from total or habitual neglect. Where no effort is made to obviate the difficulty, we can not expect that it will be obviated by a miracle. If, however, after an honest and persevering endeavour to conduct the worship of your family, you should be persuaded that your efforts to do so with advantage, are unavailing, still you are not left to the sad alternative of neglecting the duty. There are admirable forms of family prayer, in print, and accessible even by those of the most restricted means. Such forms may be used, where there is evident incapacity for extemporaneous prayer, with perfect propriety and great advantage. These are designed, not as permanent substitutes for extemporaneous prayer, but as aids which may be used, till practice shall have enabled you to do without them.

Those who would rather live in the neglect of this duty, than avail themselves of such useful helps, plainly show that the difficulty with them, is not a want of capacity, but a want of disposition.

Another difficulty which some profess to feel, is a want of confidence and moral courage. They are ashamed to introduce into their families, a service so religious in its character, and one which both implies and requires so much attention and concern in serious matters. I have no doubt that this objection is often honestly made. This, moreover, is sometimes the real difficulty, while others are professed. But while we admire the honesty of the confession, we can by no means approve the state of heart which it discovers. It exhibits the fear of man as predominant over the fear of God. It is not the wrath of man, that is at all times most dreaded: for his ridicule and scorn have often more influence than his threatenings. And many permit themselves to be laughed out of their most precious interests, even the salvation of their souls. Both their interest and duty give way before the pointed finger of scorn, the taunts and jeers of scoffers, and the curted lip of the contemptuous. This always manifests a great weakness of moral principle, and little or no sense of religious obligation. Such appear not to know, or to forget, that “He that sitteth in the heavens shall laugh; the Lord shall have them in derision,” Ps. 2:1. “I also will laugh at your calamity; I will mock when your fear cometh,” Prov. 1:26. What blindness, what depravity, what contempt of the Most High, does it discover, when men are ashamed of God and of his service!

“Jesus! and shall it ever be, A mortal man ashamed of thee! Ashamed of thee, whom angels praise, Whose glories shine thro’ endless days. Ashamed of Jesus! yes, I may- When I’ve no guilt to wash away- No tear to wipe-no good to crave- No fear to quell-no soul to save.” “No! let the world cast out my name And vile account me if they will; If to confess the Lord be shame, I purpose to be viler still.”

“Whosoever shall be ashamed of me,” says Christ, “and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels,” Mark, 8:38. Christ is not ashamed to call his followers brethren, nor is God ashamed to be called their God. Heb. 2:11; 11:16. But “let them be ashamed that transgress without cause,” Ps. 25:8.

If you be ashamed to perform this duty, perhaps God has determined that this particular service shall be the touchstone, by which your love and faith shall be tried and determined. Pause and consider, then; before you longer neglect the duty on this ground.

It may happen that a female, who is the sole head of a family, will object to the observance of family worship on that account. But if the providence of God has cast her lot in circumstances which devolve this duty naturally on her, she is unquestionably bound to perform it. If God has placed you at the head of a family, he has not relieved you from the duties which belong to that station. The injunction to bring up your children in the nurture and admonition of the Lord, is to parents, both male and female.
Where the wife is disposed to the service, but the husband is unwilling, there both a duty and a trial are imposed upon her. They should not “fall out by the way,” for “the wrath of man worketh not the righteousness of God.” “For God hath called us to peace.” But she should endeavour to win over her husband to the path of duty, by reasoning with him, in kindness and affection. And if he will not be won, she may retire with her children and servants, in a way the most inoffensive to her partner, and there lead them in prayer to God, in behalf of the whole family. “For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife.” 1 Cor. 7:16.

If you have resolved like Joshua, that as for you and your house, you will serve the Lord, never omit this duty, if it can possibly be performed. Frequent, and even occasional omissions weaken the sense of obligation, and prepare the way for habitual neglect. “Be instant in season, and out of season.” If visitors should lodge under your roof, let not their presence deter you from duty, nor interfere with the religious customs of your house. This would impose a restraint upon them, if they knew it; and would imply one of two things, either that you were glad of an opportunity to omit the duty, or that their presence was in some degree unwelcome, as it deprives you of a valuable privilege. But those who enjoy your hospitality, surely would not object to your enjoyment of your religion. Nay, it would leave on their minds an unfavourable impression, in regard to your piety, and your sense of religious obligation. Even should they be secretly indisposed to the service, they will expect better things of you, and naturally look for consistency of character and conduct. But this is not all: the service may be blessed to their salvation. The reading of the Scriptures, and the prayer you offer; may become, by the grace of the Holy Spirit, effectual to their regeneration. And those who come to your house, strangers to God, and without Christ, may leave it rejoicing in the hope of eternal life, or at least with such impressions, as may ripen into true godliness. While, therefore, you will lose much by omitting the duty, you may gain much, even an immortal soul, by faithfully performing it.

The reader may infer from this whole subject, the vast importance, and indispensable necessity of true piety in the heads of families: not only for the sake of their own salvation, but of those committed to their care. For it may be generally said of parents, as it was of Achan, if they perish, they perish not alone.

In the view of that great responsibility which rests upon parents, and of the variety, and peculiar nature of the duties devolving upon them, how essential is the grace of God properly to meet, and faithfully to discharge them! Unless the importance of religion be duly appreciated, and sensibly felt by the head of the family, he will not urge it upon his children and servants, with that earnestness and importunity which the case demands. And the necessity of an interest in Christ, will not be pressed with that unwearied diligence, with that heartfelt solicitude, and prayerful affection, which are so necessary to success. Let parents lay these things to heart; and may they and theirs be saved in the day of the Lord Jesus!

A Sad But Instructive History

Tue, 30 Dec 2008 22:03:27 +0100

Absalom was the eldest son of David, whose mother was the daughter of a king. His name signifies “the father of peace” or “the peace of a father.” It was not given him by prophecy, but only expressed the hopes entertained of him. He was probably a favorite with his father, was not well governed and became a spoiled child. Many a parent is preparing wormwood and gall for his old age.

When he was yet a young man, with much hypocrisy, malice and cunning Absalom compassed the death of his wicked brother Amnon. Stained with his brother’s blood and fearing his father’s displeasure, he fled to his grandfather, Talmai, king of Geshur, who gave him refuge. But David loved Absalom and longed after him. In three years he yielded to an artful stratagem laid by the bloody Joab and executed by a woman of Tekoah for Absalom’s return. He was not, indeed, admitted into his father’s presence for two years. Ambition is ever restless, and Absalom professed a willingness to die rather than live without seeing his father. Joab was again employed to effect Absalom’s wishes, and he fully succeeded. David received and kissed his murderous son, and thus let loose on society and on himself a man who in his day seemed to be the scourge of God.

No sooner was Absalom free from legal restraint and regal displeasure than his ambition began to show itself. His first aim was to secure popularity. He had some great advantages. “There was not in all Israel a man to be so much praised for his beauty as Absalom.” He had also a rising family, thus assuring the people of his permanent interest in Israel. He had also wealth and appeared in chariots with a splendid retinue. Thus many were dazzled. He also practiced the arts of demagogues; he fomented discontent; was loud in his professions of love to the people; complained of the absence or tardiness of justice; and courted the lowest of the people by kissing and flattering them. He pursued this course for a long time with untiring industry. He thus succeeded in stealing away the hearts of many of the people. At length Absalom resolved to bring matters to a crisis. To this end he professed to be very pious, and by permission went to Hebron to pay a vow. He took with him two hundred citizens of Jerusalem who were not in his counsels; he sent messengers throughout the land to proclaim him king as soon as the signal should be given; he also secured in his interests the wisest counselor in the land, Ahithophel. Soon the signal was given, and all over the land the cry was heard: “Absalom reigneth in Hebron.” The people flocked in multitudes around his standard, even as his heart wished. The news soon reached David, who saw no safety but in flight, and at once he forsook Jerusalem.

Absalom now had a majority on his side; he held Jerusalem; the ark of God was still there; Ahithophel was in the conspiracy; David’s adherents were few and fearful. The king was at his wits’ end; he still loved his son and feared God.

God gave David wisdom to send Hushai to Jerusalem to thwart the plans of Ahithophel. The first aim of the wily Ahithophel was to make the breach as wide as possible and cut off all hope of reconciliation. This device succeeded. His next plan was speedy and spirited pursuit of the royal fugitive. Had this advice been taken, it must have been fatal to the king, but God made use of Hushai to defeat it, and David made good his flight. Cut to the quick by seeing himself surrounded by fools who would not take good advice, Ahithophel committed suicide, and thus Absalom was left without a wise counselor. He determined on one great, decisive battle; if in that he should succeed, his dreams of glory and power and pleasure would be realized. He seems to have had no relentings, no compunctions, no fears. On he went as “an ox goeth to the slaughter, or as a fool to the correction of the stocks.” The day of decision came. Absalom and his host were encamped in Gilead; David and his host, in Mahanaim. On one side Absalom commanded in person; on the other, Joab, Abishai and Ittai commanded for the king. By persuasion David was removed far from the theatre of the contest. The battle was in a piece of wood in Ephraim. One army relied on numbers; the other, on the Lord. Absalom was thirsting for David’s blood, while David was giving orders not to kill Absalom.

The battle being pitched, it was soon seen on which side Jehovah was, for “the men of Israel were slain before the servants of David.” In the midst of the battle, Absalom, riding on a mule, met a body of David’s men; in an affray with them he was caught by his head in the boughs of an oak, and his mule, going on, left him hanging by the hair. Thus suspended, Joab and his men made him a target and pierced him with their arrows and smote him with their weapons. Thus this murderer, conspirator and unnatural child passed from the uncertainties of time to the realities of eternity. In that day perished all his thoughts of war and power and equipage and splendor. Absalom’s death was the signal for the disbanding of his army; all fled. David’s men cast the body of the guilty man into a deep pit and laid a great heap of stones upon it, leaving it there to rot till the trump of God shall awake the dead. The news of his death was borne to David, who was exceedingly affected thereby. In a moment a thousand tender recollections rushed upon his mind. He thought of the promise of the boy, the beauty of the man and his ignominious and fatal end. It was too much for him; it quite overcame him. The joy of victory was lost in the grief of so sad an end to a favorite son. This brief story is full of instruction:

The worst men often have good names; some of them the best of names. Instead of being the peace of his father, Absalom was the plague of his father; instead of being the father of peace, he was the father of strife and tumult. Many were called Jews who were inwardly heathen. If you have a good name, do you deserve it?
Personal beauty is itself a good, but easily abused. It was one means of Absalom’s ruin; it made him vain. Sarah’s beauty led both herself and her husband into trouble. Bathsheba’s beauty was the occasion of Uriah’s death and David’s crimes. Beauty is a good thing easily abused.
Absalom’s murder of his brother was doubtless as capable of plausible defence as most of the duels, assassinations and murders of our times, and yet it was a wicked and a bloody affair. David greatly erred in not treating it as a murder, to be condignly punished.
When parents and grandparents protect their offspring in crime, they are showing no real kindness to the guilty and are laying up stores of wretchedness for themselves. The murderer countenanced by his father became his rival and sought his life.
But David was a magistrate also. He was bound to be “a terror to evil-doers.” He was not at liberty to “bear the sword in vain.” Magistrates are as much bound to punish murder capitally as they are to rule in mercy.
Absalom is one of thousands of instances of the danger of high places. His elevation made his head giddy; had he been in a humbler walk in life, it might have been different. The higher he rose, the more giddy he became, until, tottering on the brink of ruin, his feet slipped and he sunk to rise no more. Lowly places in life are commonly the safest.
To all right moral feeling ambition is a deadly foe, and yet some make it the mainspring of all their actions. To it constant appeals are made, rivalships are encouraged, competitions are commended. “Seekest thou great things unto thyself? seek them not.” Woe to him who makes himself his god and sacrificeth thereto!
The world is no wiser than it was three thousand years ago. The wicked are as proud, guileful, covetous and ambitious as they ever were. The arts of demagogues are all old and hackneyed; the world is cursed with them. An upright, able statesman is a real blessing; a trading politician is a curse and a vexation. Profane history never reforms men.
Human friendships not based in Christian love are vain. Joab and Absalom’s friendship was hollow. “Human friendships, much like Venice glasses, easily broken, or like Jonah’s gourd, short-lived.” “When I see withered leaves drop from the trees in autumn, just such, it seems to me, is the friendship of the world; while the sap of maintenance lasteth, friends swarm in abundance.” But let the frosts of adversity come, and see how they will fall off. He is a fool who puts his happiness in the power of the wicked.
There is nothing more dangerous than to despise parental tenderness, unless it be to despise the God of our fathers. It is only fools who throw away a father’s estate, but it is only madmen who renounce a father’s God.
“The memory of the wicked shall rot.” From his death to this time no one has discovered any sweet-smelling savor from the sepulchre or history of Absalom. So shall it be with all the enemies of truth and peace and God; we see it so continually. Who cares for Tamerlane or Caesar or Voltaire or Paine?
Good counselors are no security against fatal errors. Unless the Lord is on our side, we shall, like Absalom, reject the wisest counsel. The Lord taketh the wise in their own craftiness. He knoweth the thoughts of the wise that they are vain. Left to himself, man is a stark fool. If God be against us, who can be for us?
As in old time, so now, the race is not to the swift nor the battle to the strong. The Lord directs all the javelins of death. His strength nerves the weak; his power emboldens the timid. It is by God’s help that the worm Jacob shall thrash the mountains and make the hills as chaff. If God be for us, who can be against us?
Great is the sin of disobedience to parents. “Honor thy father and mother.” “He that curseth his father or his mother, his lamp shall be put out in obscure darkness.” That is a species of wickedness that “common sinners durst not meddle with.” It brings fearful guilt and fearful woes.
Nor is it less clearly a sin to rebel against a just and good government, such as David’s was. “Let every soul be subject unto the higher powers.” To all officers give their dues in tribute, custom, fear or honor.
Parents, take heed how you bring up your children. “As a man must ask his wife whether he is to be a rich man or a beggar, so a child must ask his parents whether he is to be a wise man or a fool.”

“A parent’s heart may prove a snare;
The child she loves so well
Her hand may lead, with gentlest care,
Down the smooth road to hell.”

PHILADELPHIA: Presbyterian Board of Publication, 1334 CHESTNUT STREET.

The Agreement of the Old and New Testament

Tue, 30 Dec 2008 22:39:50 +0100

Having therefore obtained help of God, I continue unto this day, witnessing both to small and great; saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. -Acts 26: 22, 23.

This Lecture, which I am now about to take my leave of, was set up in the year l729, between six and seven and twenty years ago. I opened it with a discourse or two on the words of the Psalmist, in Psalm 71:16, I will go in the strength of the Lord God; I will make mention of thy righteousness, even of thine only: My view in the choice of those words was, partly to observe that I undertook the service of the Lecture, and engaged in this work, not in my own strength, but in the strength of Christ, hoping for and expecting the aid and assistance of his Spirit and grace; and partly to shew that my intentions and resolutions were to preach that great and glorious doctrine of a sinner’s free justification before God, by the righteousness of Christ imputed to him, with all others that are analogous to it, or in connection with it; which Luther rightly called articulus stantis vel cadentis ecclesiæ, “the article of the church standing or falling, or that by which it stands or falls;” for as that doctrine is received or rejected, the church of Christ in all ages and periods of time flourishes or declines. And through the grace of God I have been enabled to abide by these resolutions throughout my concern in this Lecture; and now I close it with a discourse on the words read, having therefore obtained help of God, &, which are part of an apology or defence, which the apostle Paul made for himself in a very numerous assembly; at the head of which were very great personages, as Agrippa king of thc Jews, Bernice his sister, Festus the Roman governor, with the chief captains, and principal men of the city of Cesarea, and all in open court; which verified what our Lord had foretold to his disciples, saying, ye shall be brought before kings and governors for my sake (Matt. 10:10). The apostle being permitted to speak for himself, addressed the king in a very polite manner, and gave an account of himself from his youth upwards; “how that he was brought up in the strictest sect of the Jewish religion, a Pharisee; trained up in the belief and hope of the promised Messiah, and of the resurrection of the dead; and possessed with prejudices against Jesus of Nazareth and his followers, against whom he was exceeding mad, and persecuted them to strange cities; and how that in the midst of his career of rage and fury against them, it pleased the Lord to meet with him, and convert him,” And then he relates the manner of his conversion; “how an amazing light surrounded him and struck him, and those that were with him, to the ground; that he heard a voice speaking to him by name, and what answer he returned to it; when he was not only effectually called by grace, but the Lord Jesus Christ personally appeared to him, and made him a minister of the everlasting gospel; promised him protection and deliverance from all people, Jews and Gentiles, to whom he should send him; and pointed out the ends and usefulness of his ministration; to open the eyes of men, to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith that is in Christ:” upon which he observes to Agrippa, that he was not disobedient to the heavenly vision; but immediately preached the doctrines of faith, repentance and good works at Damascus; the place where he then was, and at Jerusalem, and through all the land of Judea, and then among the Gentiles; and these were the only causes and reasons of the rage of the Jews against him, and which moved them to seek to take away his life time after time: but notwithstanding, the Lord preserved him for much and long usefulness in the ministry of the gospel; which be takes notice of in the words before us, having therefore obtained help of God, &c. In which may be observed,

First, That the apostle ascribes his continuance in life, and in the ministry of the word, to the help that he had obtained of God, which help,

Designs the care of divine providence exercised towards him in a special way and manner. The providence of God is common to all his creatures; it is owing to that, the souls of men are upheld in life; and as life itself is a grant and favour from the Lord, so it is his providential visitation that preserves the spirits of men. In him all live, and move, and have their being (Ps. 66:9; Job 10:12; Acts 17:28), they not only have it from him, but they are supported in it by him; and there is a special providence which superintends the people of God; though he is the Saviour of all men, yet more especially of those that believe (1 Tim. 4:10); and particularly ministers of the gospel are in a remarkable manner preserved by the Lord; he holds these stars in his right hand (Rev. 2:1); they are his peculiar care and charge, and he continues their useful lives for much service in his church. This was the happy case of our apostle.

It takes in, and has a particular respect unto, the deliverance of him from dangers to which he was exposed, and which Christ promised him, verse 17, and he here acknowledges was made good unto him. As soon as he became a convert, and a preacher of the gospel, the Jews laid in wait for him to take away his life; insomuch that the disciples were obliged to let him down in a basket by the wall of the city of Damascus, to make his escape; at another time they found him in the temple, and fell upon him, and beat him unmercifully, and would have destroyed him, had not the chief captain of a Roman band ran to his relief: and after this, forty of them bound themselves under a curse, not to eat or drink until they had killed him; besides many perils of life was he in among the Gentiles, as at Lystra, Iconium, and other places (Acts 9:24, 25; 14:19; 21:32, 33; 23:12, 13); but he obtained help of the Lord against all his enemies, and deliverance from all dangers; and continued a faithful dispenser of the word, and stood his ground, through all difficulties, and in spite of all opposition.

This includes all that help and assistance which he received from the Lord in preaching the gospel; for notwithstanding his natural and acquired abilities, and the ordinary and extraordinary gifts of the spirit bestowed on him, yet he was conscious of his own weakness and inability in himself to perform such service; and therefore asks (2 Cor. 2:16), who is sufficient for these things? He knew he was not of himself, and that the grace of Christ alone was sufficient for him; that it was his strength which was made perfect in his weakness; that it was through Christ strengthening him he did all those wonderful things he did; that though he laboured more abundantly than any of the apostles, yet it was not he, but the grace of God which was with him (1 Cor. 15:10; 2 Cor. 12:9; Phil. 4:13); by which he was what he was, as a minister, and had what he had as such, and did what he did under that character; and by which he was enabled to preach the gospel so frequently, so constantly, so fully, and in so many places, from Jerusalem round about to Illyricum.

Secondly, The apostle expresses the nature of the work he was engaged and continued in, by witnessing; it was a testifying of the gospel of the grace of God (Acts 20:24); bearing witness to the truth of it, to the grace of God in it; his free favour in choosing men to salvation, in providing and sending Christ to be the Saviour of them, and in the whole of their salvation by him: it was a giving testimony to Christ, to his person, office and grace; hence the gospel is called, the testimony of our Lord (2 Tim. 1:8): the apostles of Christ were made and appointed to be his witnesses, to testify of his incarnation, works, sufferings, death, resurrection from the dead, ascension to heaven, and of all things they had heard, and seen, and knew concerning him; and so was the apostle Paul, verse 17, and all ministers of the gospel are witnesses, who prophesy, though in sackcloth, and will do so to the end of the reign of antichrist.

Thirdly, The persons to whom he witnessed, he says, were small and great; having, no doubt, a special regard to the audience he was now addressing, consisting of great personages, as before observed, and of a multitude of the common people; he bore witness to the truths of Christ and his gospel, to all sorts of men, of every age, rank and condition of life, high and low, rich and poor; and of every character, wise and unwise; his commission being the same with the rest of the apostles, reached to all; go into all the world and preach the gospel to every creature (Mark 16:15).

Fourthly, The subject-matter of the apostle’s ministry is signified; 1st, More generally, as what agreed with the doctrine of the Old Testament, with Moses and the prophets: 2dly, More particularly, as it respected, in agreement with them, the sufferings and resurrection of Christ, and his being a light to Jews and Gentiles. And on these two things I shall a little enlarge.

What the apostle chiefly insisted upon in his ministry in general, was the same with what Moses and the prophets had spoken of; saying none other things than those which the prophets and Moses did say should come, or should be: as he agreed with them in the following things, which are particularly respected, so in every thing they said there is an entire harmony and consent between the prophets of the Old, and the apostles of the New Testament; and especially in every thing concerning Christ: they agreed in. laying him as the foundation of the church and people of God, and of their faith, hope and happiness; hence he is called (Eph. 2:20), the foundation of the apostles and prophets. The Old and New Testaments are like the cherubim over the mercy seat, which were exactly of the same form and size; their faces were to each other, and both to the mercy seat, a type of Christ; as the cherubim were of the ministers of the word, the prophets of the Old, and the apostles of the New Testament. These two parts of the sacred scripture are the church’s two breasts, which are like two young roes that are twins (Cant. 4:5); that are in every thing, in nature, color and proportion like to each other. Our Lord and his apostles appealed to the writings of Moses and the prophets, for the truth of what they delivered; they fetched quotations from them to support their doctrines by; and these are said by them to be able to make men wise unto salvation; and to be profitable for doctrine, for reproof, for correction, and for instruction in righteousness; and to make the man of God thoroughly furnished unto all good works (2 Tim. 3:15-17): there is not a doctrine of the gospel, but what may be established and confirmed by these sacred books. And this will soon and easily appear by a short detail of some of the principal and peculiar doctrines of it.

As, The doctrine concerning the divine Being, and the persons in the Godhead. One branch of which is, that there is but one God. This is the voice of reason and revelation, the language of the Bible, of both Testaments, old and new. Our Lord frequently suggests this truth, and so do his apostles; and the apostle Paul particularly, in the name of the rest, and indeed of all Christians, says to us there is but one God (Matt. 19:17; Mark 12:29, 32; John 17:3; 1 Cor. 8:6; 1 Tim. 2:5); and this is what Moses said, hear O Israel, the Lord our God is one Lord (Deut. 6:4): the prophets say the same, and the Lord by them; before me there was no God formed, neither shall there be after me — is there a God beside me? yea there is no God, I know not any (Isa. 43:10; 44:8), all which is said in opposition to the polytheism of the heathens, but not to the exclusion of any of the divine persons in the Godhead; for another branch of this doctrine is, that there is a plurality of persons in God, and that these are neither more nor fewer than three; for as the apostle John says, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one (1 John 5:7); and which agrees with the doctrine of Christ, as appears by his appointing the ordinance of baptism to be administered, in the name of the Father, and of the Son, and of the Holy Ghost (Matt.28:19); which three divine persons appeared at the baptism of Christ; there was the Son of God in human nature submitting to that ordinance; and there was the voice of the Father from heaven, declaring, that this was his beloved Son, in whom he was well pleased; and there was the Holy Spirit, which descended as a dove upon Christ (Matt. 3:16-17); hence the ancients used to say, “Go to Jordan and learn the doctrine of the Trinity:” and this is no other than what is to be found in the writings of Moses and the prophets. Moses plainly intimates a plurality of persons in the Deity, which he represents God as saying, Let us make man in our image, after our likeness:Let us go down and there confound their language (Gen.1:26;11:7); and his account of the creation, plainly suggests there were three, and no more. God, the first person, the Father, made the heavens and the earth; and God the Word, the essential Word, the second person, said, Let there be light, and there was light; and the Spirit of God, or the Spirit of the Messiah, as the Jews call him, the third person, moved upon the face of the waters (Gen.1:1, 2, 3), and brought the dark and unformed chaos in a beautiful order. All which is summarily comprehended in the words of the Psalmist; by the Word, the essential Word of the Lord, of Jehovah the Father, were the heavens made; and all the host of them, by the breath or spirit of his mouth (Ps. 33:6), And the prophets all agree in, and bear testimony to this truth not to mention any other than those words in Isaiah, and now the Lord God and his Spirit hath sent me (Isa. 48:16); here are Jehovah and his Spirit spoken of, as concerned in the mission of Christ into this world. Another branch of this doctrine is, that each of the divine persons is God; not to say any thing of the Father, the first person, about whom there is no question; the second person, the Son of God, is expressly called by the apostle John, the last of the apostles, with whom the rest agree, the true God and eternal life (1 John 5:20); and this doctrine clearly appears in the writings of the Old Testament, for to the Son, he saith, Thy throne, 0 God, is for ever and ever (Psa. 45:6); and he that is promised as the child that should be born, and the Son given, is named the mighty God (Isa.9:6); he who is prophesied of as the Saviour of lost sinners, is called their God, your God will come and save you (Isa. 35:4); he that is spoken of that should be incarnate and become man, is said to be not a mere man, but the man, Jehovah’s fellow (Zech.13:7); his equal, who thought it no robbery to be equal with God. And as for the blessed Spirit, who, in the New Testament, is called the Lord the Spirit; and lying to him is represented as lying to God (2 Cor. 3:18; Acts 5:3, 4); so in the Old Testament such things are ascribed to him, as clearly shew him to be a divine person such as, his concern in the creation of all things; his bringing the earth into proper form and order, by moving on the face of the waters; garnishing the heavens, and bespangling them with stars; making man, and giving him life and understanding (Gen. 1:2; Job 26:13; 32:8; 33:4).

The doctrine respecting the person and offices of Christ, is the same in both testaments. Is he called in the New Testament the Son of God? is the doctrine of his divine Sonship written as with a sunbeam, in the books of it? is he owned to be the Son of God, by angels and men, good and bad, as well as declared to be so by his Father himself? is this an article of the apostles creed, in which they all unite, saying (John 6:6, 29), We believe and are sure that thou art Christ the Son of the living God? not by office, but by nature; for this is not a term of office, but of relation. The writings of the Old Testament agree herein, in which the second person is often called the Son of God. Daniel knew him as such, and had instilled such a sentiment of him into the mind of Nebuchadnezzar, an heathen monareh; or otherwise, how could he have said (Dan. 3:25), that the form of the fourth person, in the fiery furnace, is like the Son of God? Solomon, long before him, under the name of Agur, says (Prov. 30:4) of God, and his divine Word, What is his name, and what is his Son’s name, if thou canst tell? And David his father, before him, introduces the second person, as declaring what his divine Father had said unto him; The Lord bath said Unto me, Thou art my Son, this day have I begotten thee: hence David exhorts the kings and judges of the earth to kiss this Son of God; that is, to serve, worship, and obey him; who appeals to be a divine person, by his being a proper object of trust and confidence; blessed are all they that put their trust in him (Ps.2:7, 12).

Do the writings of the New Testament speak of Christ as God and man in one person, this being the great mystery of godliness, God manifest in the flesh (1 Tim. 3:16)? The writings of the Old Testament speak of him also in both natures as meeting in him: when they represent him as a child to be born, they declare him to be the mighty God and everlasting Father; and when they intimate he should be a branch of David’s family, they give him the name of Jehovah our righteousness; and when they speak of him as a man, they call him Jehovah’s fellow Isa.9:6; Jer.23:5, 6; Zech.13:7). Is he in the New Testament said (1 Tim. 2:5) “to be the mediator between God and men?” the writers of the Old Testament speak of him as drawing near to God, engaging his heart to approach unto him; as becoming the surety of his people; as being the days-man that lays his hands on both; as signified by Jacob’s ladder, which reached from earth to heaven, and united both; as the mercy seat, from off of which the Lord communes with his saints; and as the Angel of God’s presence, who appears for his people in it, and introduces them into it (Jer. 30:21; Job 9:32; Gen. 28:12; Ex. 25:22; Isa. 63:9). Do the apostles of Christ make mention of him as invested with the offices of prophet, priest, and king? This is no other than what Moses and the prophets said should be. Moses foretells that God would raise up a prophet like unto him out of the children of Israel, whom they should hearken to (Deut. 18:15); and David says of the Messiah, that he was by the constitution and oath of God, a priest after the order of Melchizedek (Ps. 110:4); and other prophets signify that he should make his soul an offering for sin, and make intercession for transgressors (Isa. 53:10, 12); which are the two parts of his priestly office: and there is no need to say, that he is often promised and prophesied of as a king that should come, it is so notorious; Rejoice, 0 daughter of Zion,thy king cometh unto thee (Zech. 9:9).

The several peculiar doctrines of special and distinguishing grace are to be observed in the writings of the Old Testament, as well as of the New. As for instance, the doctrine of eternal, personal election is it a truth of the New Testament, that some men are chosen in Christ their head before the foundation of the world, to be holy and happy? It is suggested in the Old, that Christ is God’s, first and chief elect, in whom his soul delighteth, and is chosen by him out of the people; and has a people chosen by the Lord for his peculiar treasure and inheritance (Isa. 42:1; Ps. 89:19; 135:4); for himself, or his glory, to enjoy everlasting communion with him. Know that the Lord hath set apart, in a most wonderful and gracious manner, him that is godly; him to whom God is good and gracious, and who is the object of his free grace and favour, as the word signifies; for himself, his service and honour. The same writings declare, that God has made with Christ, with David, his chosen, an everlasting covenant; that Christ is set up from everlasting as mediator of it; that his goings forth in it were of old, from everlasting; that he is the messenger of it, yea the covenant itself; that all the blessings and promises of it belong to him, and are therefore called the sure mercies of David (Ps.89:3; 2 Sam. 23:5; Prov. 8:22; Micah 5:2; Mal. 3:1; Isa. 42:6; 55:3); which are all absolute and unconditional, and are all confirmed and established by the blood of Christ, said to be the blood of the covenant (Zech. 9:11; Heb. 13:20), in one Testament, as in the other. The doctrine of particular redemption is held forth in both, and appears alike, the person of the redeemer is the same, that should come to, and out of Zion: the redeemed are the spiritual and mystical Jacob and Israel; the things they are redeemed from, are all their sins, Satan that is stronger than they, and death and hell they deserve (Isa. 59:20; 43:1; Ps. 130:7; Jer. 31:11). The doctrine of justification, our apostle so much insisted upon in his ministry and writings, is clearly expressed by the prophets; from whence it appears that it is God that justifies Christ the head, and all his people in him; that it is in, and by him, that all the seed of Israel are justified and glorified; and it is in him they have their justifying righteousness, which is called an everlasting one; and hence he is called the Lord their righteousness (Isa.50:8; 45:24, 25; Dan. 9:24; Jer. 23:6). The doctrine of pardon of sin, which is an evangelical one, and of pure revelation, is spoken of by Moses and the prophets, as by Christ; for to him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins (Acts 10:43), and by them it appears that there is forgiveness with God; and that it is of all sins, and is an act of God’s free grace and mercy, and peculiarly his; and who, before the face of Moses, proclaimed his name, a God gracious and merciful, pardoning inequity, transgression and sin (Ps. 130:4; 103:3; Isa. 43:25; Ex. 34:6, 7). And the agreement of other doctrines of the New Testament with the Old, may easily be observed, as being no other than what is there asserted; as that conversion is not by might or power of man, but by the Spirit of the Lord (Zech. 4:6); and that they that have the true grace of God shall persevere to the end; shall go from strength to strength, grow stronger and stronger, and hold on their way; and that the fear of God being put into their hearts, they shall never depart from him (Ps. 84:7; Job 17:9; Jer. 32:40); and that there will be a resurrection of the dead, and a future judgment; that those that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt (Dan. 12:2); and that God will judge the righteous and the wicked, and bring every work into judgment, good or evil, open or secret (Eccl. 3:17; 12:14).

II. The particular things here observed, in the ministration of which the apostle agreed with Moses and the prophets, are such as respect the sufferings and resurrection of Christ, and his being a light to Jews and Gentiles; that Christ should suffer, and that he should be the first that should rise from the dead, and shew light to the people and to the Gentiles.

1st, That Christ should suffer; a suffering Christ is the principal subject of the gospel-ministry. The apostles preached Christ crucified, as having suffered the death of the cross in the room and stead of, and for the sake of men; and the apostle Paul determined to know, that is, to make known none but Christ, and him crucified, as the only Saviour of men. This was the first and principal thing of all which he delivered wherever he came, that Christ died for our sins according to the scriptures (1 Cor. 1:23; 2:2; 15:3). The person said to suffer, is Christ; not the Father, as some, called Patri-passians from thence, are said to hold; they, as the Sabellians, asserting there is but one person in the Godhead; but of the Father our Lord says, ye have neither heard his voice at any time, nor seen his shape (John 5:37). He never assumed a nature capable of suffering; nor the Holy Spirit neither; he formed, prepared, and adorned the human nature of Christ, and Christ through the eternal Spirit offered himself to God (Heb. 9:14); but the Spirit suffered not; it was the Son of God that became incarnate, and appeared in the likeness of sinful flesh; and whom God spared not, but delivered up into the hands of justice and death for us all (Rom. 8:3, 32): it was not indeed in his divine nature, as the Son of God, he suffered, for that is impossible; but in the human nature he assumed, which he took on purpose, that he might have something to offer; as it was necessary he should, that he might be put to death, in the flesh, and be crucified through weakness (1 Pet. 3:18; 2 Cor. 13:4): and yet his sufferings are ascribed to his whole person, and even as that is denominated from his divine nature; just as what belongs to his divine nature is predicated of his person, as denominated from his human nature; for instance, his omnipresence, which is an attribute of Deity, is ascribed to Christ, denominated the Son of man; and no man bath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (John 3:13): and so, on the other hand, the sufferings of Christ, which are peculiar to his human nature, are spoken of his person, as described from his divine nature; as when it is said, they would not have crucified the Lord of glory, and God purchased the church with his own blood (1 Cor.2:8; Acts 20:28): this is owing to that strict, close, hypostatical, or personal union there is of the two natures in the Son of God; and hence is the efficacy of the blood, righteousness and sacrifice of Christ: his blood cleanseth from all (1 John 1:7), because it is the blood of him who is the Son of God; and his righteousness justifies from all sin, because it is the righteousness of God, of him who is God as well as man; and his sacrifice expiates all sin, and is a sufficient atonement for it, because it is the sacrifice of himself. Should it be asked, what it was that Christ suffered? The answer is, That he suffered in his name, credit, and reputation, which he willingly submitted to, and therefore is said to have made himself of no reputation (Phil. 2:8); he was content to be reckoned a worm, and no man (Ps. 22:6); he was traduced as a sinful man, as a seditious person, as having a devil, and doing his miracles by his help and assistance. He suffered in his body, being beat and bruised, buffeted and scourged, pierced in his hands and feet with nails, in his side with a spear, and in his head with thorns; he suffered the painful, shameful and accursed death of the cross: he suffered in his soul, partly by the temptations of Satan, for he suffered being tempted (Heb. 2:18): and partly by enduring the wrath of God in the room and stead of his people; in the garden, when his soul became exceeding sorrowful even unto death (Matt. 26:38); and upon the cross, when his God and Father forsook him, and he cried out in the agony of his spirit, My God, my God, why hast thou forsaken me (Matt. 27:46)? his soul, as well as his body, was offered, and became a sacrifice for sin. And all this he endured, not on his own account; he was cut off in a judicial way, by the hand of divine justice, but not for himself (Dan. 11:26), not for any sin of his; he knew none, nor did any; but, he was wounded for our transgressions, and bruised for our iniquities; it was for the transgression of his people that he was stricken (Isa. 53:6, 8), smitten and afflicted of God; not for angels, and any sins of theirs, whose nature he did not assume, nor are they spared and saved; but for men, sinful men, the worst of men, the chief of sinners he suffered, the just for the unjust (1 Pet. 3:18); not for all the individuals of mankind; for his redeemed ones are redeemed from among men, and out of every kindred, tongue, people, and nation (Rev.14:4; 5:9); they are a people Christ suffered for, his sheep he laid down his life for, the church he gave himself an offering and a sacrifice for unto God, of a sweet-smelling savour (Titus 2:14; John 10:15; Eph. 5:2, 25): and his ends in all his sufferings were to make peace with God for them, which is done by the blood of his cross; to procure the pardon of all their sins, which is obtained the same way; and to redeem them from all iniquity; which redemption is also through his blood; and to deliver them out of the hands of all their enemies, and particularly from him who had the power of death, the devil; and to bring many sons to glory, for which it was necessary the captain of their salvation should be made perfect through suffering. For there was an absolute necessity of them; Ought not Christ to have suffered these things (Luke 24:26)? He must; partly on the account of God, his counsels and decrees, his promises and prophecies. God resolved on saving sinners by Christ; he appointed him to be his salvation; he determined he should suffer and die and he was given up to men, by the determinate counsel of God, who did to him “none other things than what his hand and counsel determined before should be done;” and to fulfill the decrees of God, it was necessary Christ should suffer for his council shall stand (Isa. 46:10); as well as to make good the many promises and prophecies concerning this matter, delivered out by the mouth of his holy prophets; and had he not suffered, how then could the scriptures be fulfilled that thus it must be (Matt. 26:54)? And partly on account of Christ himself, his covenant-engagements, to do this part of his Father’s will, and the several predictions he himself gave out, that he should suffer many things of the scribes and Pharisees, and die and rise again. As also on the account of the Lord’s people, who otherwise could not be saved for here was a law broken, which must be fulfilled; not only its precepts obeyed, but its penalty, which was death, must be endured; injured and affronted justice to be satisfied, which could only be done by the sinner, or surety for him, suffering the demerit of sin; there was no other way of saving sinners but by the sufferings of Christ; consistent with the purposes of God, his counsel and covenant; with the engagements of Christ, and the happiness of the Lord’s people, these sufferings could not be avoided: it was not possible the cup should pass from him; could any other way have been found out, or these sufferings excused, that prayer of our Lord would have (Matt. 26:39) procured it.

Now all these sufferings of Christ were no other than what were foretold by Moses and the prophets. The first promise or hint of a Messiah, suggests, that he would be a suffering one, Thou shalt bruise his heel (Gen. 3:15); and all the prophets speak of him as subject to reproach and trouble, to pains and sorrows, to distress of every kind, and death itself. Read over the 22nd Psalm, and the 53rd chapter of Isaiah, and it will be abundantly evident from thence, and other passages, how the prophets testified beforehand the sufferings of Christ, and the glory that should follow (1 Pet. 1:11): these show that he would be a man of sorrows and acquainted with griefs; that he would be wounded, bruised, give his back to the smiters, and his cheeks to them that plucked off the hair; that he would be brought to the dust of death, and his soul be poured out unto death; and that he should be buried, and make his grave with the wicked, and with the rich in his death. Yea, the several circumstances of his sufferings and death are most minutely and exactly foretold in the writings of the prophets; as that he should be betrayed by one of his disciples, one that ate bread with him should lift up his heel against him (Ps. 41:9); that he should be sold for thirty pieces of silver, the price of a servant (Zech 11:12, 13; 13:7); the goodly price he was prized at by them; that he should be deserted by all the disciples, when he should be seized and smitten; that he should be crucified between two thieves, or numbered among the transgressors (Isa. 53:12); that the soldiers should part his garments, and cast lots on his vesture; that they should give him gall for his meat, and vinegar for his drink, and that his side should be pierced with a spear.

2dly, Another particular in which the apostle agreed with Moses and the prophets, is, that Christ should be the first of the resurrection of the dead, or should rise first from thence: that he is risen is certain, not only from the testimony of the women who first came to his sepulchre, and to whom he first appeared; but from the testimony of his disciples and others: of these, he was first seen of Cephas or Peter, then of the twelve, after that of above five hundred brethren at once; next of James, then of all the apostles; and even after his ascension he was seen by Stephen standing on the right hand of God; and last of all by our apostle, as here declared in the context, as one born out of due time (1 Cor. 15:6-8; Acts 7:55). Now the apostles of our Lord were chosen witnesses of God for this purpose (Acts 10:41), and were men of unquestionable characters; they were thoroughly acquainted with Christ, and could not be imposed upon nor were they over-credulous; nay they were incredulous to a fault, and in this very case; they believed not the first report of it from the women, and the two disciples that traveled with Jesus to Emmaus; and therefore Christ at his first appearance to them upbraided them with their unbelief, because they believed not them which had seen him after he was risen (Mark 16:11, 13, 14): and they had all the opportunities and advantages of satisfying themselves in this matter they could wish for; he shewed himself alive to them by in fallible proofs (Acts 1:3); he was seen of them for the space of forty days, during which time they frequently ate, and drank, and conversed with him; and they were men of probity and honesty, and had no sinister ends, nor worldly views to answer by making such a report; but were sure to meet with reproach and disgrace, with rage and persecution, and with death itself in every shape wherever they came with it: nay, the resurrection of Christ is further confirmed by the testimonies of angels, who declared at the grave, that he was not there, but was risen (Luke 24:6); and not they, and men only, were witnesses of this, but the Holy Ghost also, by signs and wonders of his attending the declaration of it (Acts 5:31, 32). Moreover, not only Christ was to rise from the dead, but he was to rise first, as he did; for though there were others that rose before him, as to time, as the son of the widow of Sarepta, who was raised by Elijah, and the Shunamite’s son by Elisha, and the daughter of Jairus, and the son of the widow of Nain, and Lazarus, by our Lord; yet these were raised, not by their own power, but by the power of another: whereas Christ was raised by his own power, and so declared to be the Son of God: they rose to die again, but he rose to an immortal life, never to die more; he was the first to whom God, in this sense, shewed the path of life (Ps. 16:11); for though he was dead he is alive, and lives for evermore, and has the keys of hell and death (Rev. 1:18): likewise, he was the first in dignity that rose from the dead; be who is the first-born among main, brethren, is the first-begotten from the dead; he rose not as a private person, but as the head of the body, the church, as the representative of all his people, and they were raised up together with him (Col. 1:18; Eph. 2:6); also he is the first in causality; he is the first cause of the resurrection; as by man came death, by man came also the resurrection of the dead. It is by virtue of his power, and in consequence of union with him, the saints will rise; he is the first-fruits of them that sleep (1 Cor. 15:20, 21, 23); the earnest and pledge of their resurrection; as sure as his dead body is raised, so sure shall theirs; his glorious body, raised, is the exemplar and pattern, according to which the bodies of the saints will be fashioned in the resurrection-morn and it will be owing to his voice, and to the exertion of his almighty power, that the graves will be opened, and the dead will come forth and appear before him (Isa. 26:9; Phil. 3:21; John 5:28, 29).

Now this is a very principal doctrine of the gospel, and of great moment and importance; on this the proof of’ Jesus’ being the true Messiah, greatly depends; this is the sign he chose to give to the adulterous and unbelieving generation of the Jews, when they required one of him, saying (Matt. 12:39), there shall no sign be given it, but the sign of the prophet Jonas; his lying three days and three nights in the whale’s belly, a type of Christ’s resurrection from the dead on the third day. This doctrine is of so much consequence, that were it not true, the whole of Christianity, the doctrine and preaching of it, the faith and hope of Christians would be affected with it, yea, be all vain (1 Cor. 15:14) and worthless. The resurrection of Christ has a very great concern in the justification of men; for he was raised again for our justification (Rom. 4:25); and it has an influence on their regeneration, to which it is sometimes ascribed; and Kith may be designed by the power of his resurrection (1 Pet. 1:3; Phil. 3:10), as well as the resurrection of his people at the last day, which depends upon it. And the whole of this doctrine is no other than what Moses and the prophets said should be; it is perfectly agreeable to the writings of the Old Testament; it was hinted at in the types, of Isaac being received from the dead as in a figure by his father, after he had given him up for dead for three days; and of Jonas being delivered from the belly of the whale, after he had lain in it three days and three nights; it was foretold by David, Isaiah, and Hosea particularly; who declare he should not see corruption in the grave, that his dead body should arise, and he, and his people with him, should be quickened after two days (Ps.16:10; Isa. 26:19; Hos. 6:2).

3dly and lastly, Another thing the apostle had asserted, which Moses and the prophets had done before him, was, that Christ would be a light to Jews and Gentiles; or would shew light unto the people, and to the Gentiles; first to the people of the Jews, and then to the nations of the world.

To the Jews. Christ was first sent to them, even to the lost sheep of the house of Israel (Matt. 15:24); and to them only; he was the minister of the circumcision (Rom. 15:8), or of the circumcised Jews, to fulfill to them what God had promised and foretold: and though they received him not, but rejected him, he sent his apostles to them first, and charged them not to go into the way of the Gentiles, or into any of the cities of the Samaritans; and when their commission was enlarged after his resurrection, they were ordered to begin their ministry at Jerusalem (Matt. 10:6, 7; Luke 24:47). Now these people, notwithstanding they had the law and statutes of God, his word and ordinances, and the divine oracles committed to them, yet were in great darkness, and had no true understanding of them; in those times there was a veil over their minds in reading the books of the Old Testament concerning Christ, and the things of the gospel; they were blinded, and so were their leaders the scribes and Pharisees. Christ came a light unto them, and the light of grace and truth came by him; and some through his ministry, and that of his apostles, were spiritually and savingly enlightened.

To the Gentiles. These were in great darkness before the coming of Christ; they were without a divine revelation, without any knowledge of God and Christ; they were suffered to walk in their own ways of darkness, superstition, and idolatry; their times before this were times of ignorance and blindness: but when Christ came, he sent his apostles to them with the gospel to enlighten them; and they carried it throughout the world; and by means of it, many were called and turned from gross darkness to marvelous light. And now all this was agreeable to the writings of the Old Testament, which represent Christ as the sun of righteousness; as that great light which should arise and shine on the Galilean Jews, that sat in darkness, and in the shadow of death, and should also be a light of the Gentiles (Mal. 4:2; Isa. 9:2; 42:6); and so good old Simeon understood the prophecies concerning him, that he should be a light to lighten the Gentiles, and the glory of the people of Israel (Luke 2:32).

The use of all this is, a wonderful confirmation of divine revelation, of the truth of Christianity, and of Jesus being the true Messiah; for since the various things foretold in the Old Testament by Moses and the prophets, at sundry times and in divers manners, appear to be fulfilled in the New, this proves the revelation to be of God; that Christianity stands upon a sure foundation, and that Jesus of Nazareth is the Christ promised and prophesied of from the beginning of the world. And this may serve to recommend the writings of the Old Testament to the reading and perusal of men; since they testify of Christ so clearly, concerning his person, office, and grace, and are so profitable for doctrine, and instruction in righteousness (John 5:39; 2 Tim. 3:16): we have here also the plan of the gospel-ministry; that it is a suffering, risen, and exalted Saviour, held forth as a light to Jews and Gentiles. This was the plan of the ministry of the apostle Paul; and no man need be ashamed to copy after such an example, who was the greatest preacher that ever was upon the earth, excepting our Lord Jesus Christ.

And now, my friends, If call you to dear witness that these truths, and what have been briefly suggested in this discourse, have been what I have chiefly insisted upon in the course of this Lecture; namely, the doctrines of a Trinity of persons in the Godhead; of the person and office of Christ; of the person and operations of the Blessed Spirit; of special and distinguishing grace, as it appears in election, redemption, justification, adoption, regeneration, sanctification, and the final perseverance of the saints; with other doctrines which are in consequence of them, and in connection with them. And now I, am about to take my leave of you, and this Lecture, and do: not through any dislike of the work I have been so long engaged in; not through any disgust at any thing I have met with; not through any discouragement for want of attendance or subscription; I have nothing to complain of; the Lecture was never in better circumstance than it now is. But I find my natural strength will not admit me to preach so frequently, and with so much constancy, as I have done for many years past; being now on the decline of life, in the fortieth year of my ministry; so that it is time for me to have done with extra-service, I mean, service out of the church of which I am pastor.

The Scriptures: The Only Guide in Matters of Faith

Tue, 30 Dec 2008 22:47:31 +0100

Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein; and ye shall find rest for your souls. -Jeremiah 6:16.

In this chapter the destruction of Jerusalem by the Babylonians is threatened and foretold, and the causes of it assigned; in general, the great aboundings of sin and wickedness among the people; and in particular, their neglect and contempt of the word of God; the sin of covetousness, which prevailed among all sorts; the unfaithfulness of the prophets to the people, and the people’s impenitence and hardness of heart; their want of shame, their disregard to all instructions and warnings from the Lord, by the mouth of his prophets, and their obstinate refusal of them; which last is expressed in the clause following the words read; and which, though an aggravation of it, shew the tender regard of the Lord to his people, and may be considered as an instruction to such who had their doubts and difficulties in religious matters; who were halting between two opinions, and like men in bivio, who stand in a place where two or more ways meet, and know not which path to take; and in this light I shall consider them; and in them may be observed,

I. A direction to such persons what to do; to stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein.

II. The encouragement to take this direction; and ye shall find rest for your souls.

I. The direction given to stand in or on the ways, etc. to do as men do when they are come to a place where two or more ways meet, make a stand, and view the roads, and see which they should take; they look about them, and consider well what course they should steer; they look up to the way-marks, or way-posts, and read the inscriptions on them, which tell them whither such a road leads, and so judge for themselves which way they should go. Now in religious matters, the way-marks or way-posts to guide and direct: men in the way, are the scriptures, the oracles of God, and they only.

Not education-principles. It is right in parents to do as Abraham did, to teach their children to keep the way of the Lord (Gen. 18:19).

The direction of the wise man is an exceeding good one; Train up a child in the way he should go, and when he is old, he will not depart from it (Prov. 22:6); that is, easily and ordinarily: and it becomes Christians under the gospel dispensation to bring up their children in the nurture and admonition of the Lord (Eph. 6:4); and a great mercy and blessing it is to have a religious education; but then, as wrong principles may be infused as well as right ones, into persons in their tender years, it becomes them, when come to years of maturity and discretion, to examine them, whether they are according to the word of God, and so judge for themselves, whether they are to be abode by or rejected. I know it is a grievous thing with some persons to forsake the religion they have been brought up in; but upon this foot, a man that is born and brought up a Turk or a Jew, a Pagan or a Papist, must ever continue so. Sad would have been the case of the apostle Paul, if he had continued in the principles of his education; and what a shocking figure did he make whilst he abode by them? thinking, according to them, he ought to do many things contrary to the name of Jesus (Acts 22:3, 4; 26:9).

Nor are the customs of men a rule of judgment, or a direction which way men should take in matters of religion; for the customs of the people are for the most part vain (Jer. 20:3), and such as are not lawful for us, being Christians, to receive or observe (Acts 16:21); and concerning which we should say, We have no such custom, neither the churches of God (1 Cor. 11:16).

Custom is a tyrant, and ought to be rebelled against, and its yoke thrown off.

Nor are the traditions of men to be regarded; the Pharisees were very tenacious of the traditions of the elders, by which they transgressed the commandments of God, and made his word of no effect; and the apostle Paul, in his state of unregeneracy, was zealous of the same; but neither of them are to be imitated by us: it is right to observe the exhortation which the apostle gives, when a Christian (Col. 2:8); beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ.

Take care you are not imposed upon, under the notion and pretense of an apostolical tradition; unwritten traditions are not the rule, only the word of God is the rule of our faith and practice.

Nor do the decrees of popes and councils demand our attention and regard; it matters not what such a pope has determined, or what canons such a council under his influence has made; what have we to do with the man of sin, that exalts himself above all that is called God; who sits in the temple of God, shewing himself as if he was God? we know what will be his fate, and that of his followers (2 Thess. 2:4, 5; Rev. 20:30; 13:8; 14:11).

Nor are the examples of men, no not of the best of men, in all things to be copied after by us; we should indeed be followers of all good men as such, of those who through faith and patience inherit the promises; and especially of such, who are or have been spiritual guides and governors in the church; who have made the scriptures their study, and have labored in the word and doctrine; their faith we should follow, considering the end of their conversation; how that issues, and when it terminates in Christ, his person, truths and ordinances, the same to-day, yesterday and for ever (Heb. 6:12; l3:7): but then we are to follow them no further than they follow Christ; the apostle Paul desired no more than this of his Corinthians with respect to himself; and no more can be demanded of us; it should be no bias on our minds, that such and such a man of so much grace and excellent gifts thought and practiced so and so. We are to call no man father or master on earth; we have but one father in heaven, and one master, which is Christ, whose doctrines, rules, and ordinances we should receive and observe. We are not to be influenced by men of learning and wealth; though there should be on the other side of the question, it should be no stumbling to us; had this been a rule to be attended to, Christianity had never got footing in the world: Have any of the rulers or of the Pharisees believed on him? But this people, who knoweth not the law, are cursed. (John 7:48, 49)

It pleased the Lord, in the first times of the gospel, to hide the things of it from the wise and prudent, and reveal them unto babes; and to call by his grace, not many wise men after the flesh, not many mighty, not many noble; but the foolish, weak, and base things of the world, and things that are not, to confound the wise and mighty, and bring to nought things that are; that no flesh should glory in his presence (Matthew 11:25, 26; 1 Cor. 1:26-29): nor should it concern us that the greatest number is on the opposite side; we are not to follow a multitude to do evil; the whole world once wondered after the beast; Christ’s flock is but a little flock.

The scriptures are the only external guide in matters of religion; they are the way-posts we should look up unto, and take our direction from, and should steer our course accordingly: To the law and to the testimony: if men speak not according to this word, it is because there is no light in them (Isa. 8:20); we should not believe every spirit, but try them, whether they are of God (1 John 4:1); and the trial should be made according to the word of God; the scriptures should be searched, as they were by the noble Bereans, to see whether the things delivered to consideration are so or no; the inscriptions on these way-posts should be read, which are written so plain, that he that runs may read them; and they direct to a way, in which men, though fools, shall not err: if therefore the inquiry is,

1st, About the way of Salvation; if that is the affair the doubt is concerning, look up to the way-posts, look into the word of God, and read what that says; search the scriptures, for therein is the way of eternal life; life and immortality, or the way to an immortal life, is brought to light by the gospel. The scriptures, under a divine influence, and with a divine blessing, are able to make a man wise unto salvation, and they do point unto men the way of it: it is not the light of nature, nor the law of Moses, but the gospel-part of the scriptures which direct to this; there will shew you, that God saves and calls men with an holy calling, not according to their works, but according to his purpose and grace; that it is not by works of righteousness done by men, but according to the mercy of God, that men are saved; and that it is not by works, but by grace, lest men should boast (2 Tim. 1:9; Titus 3:5: Eph. 2:8,9). That it is a vain thing for men to expect salvation this way; that it is a dangerous one: such who encompass themselves with sparks of their own kindling shall lie down in sorrow: and that it is a very wicked thing; such sacrifice to their own net, and burn incense to their own drag. These will inform you that Christ is the way, the truth, and the life; that he is the only true way to eternal life; that there is salvation in him, and in no other: the language of them is, Believe on the Lord Jesus Christ, and thou shalt be saved: these words, Salvation alone by Christ, salvation alone by Christ, are written as with a sunbeam on them; just as the way-posts, set up in places where two or more ways met, to direct the manslayer when he was fleeing to one of the cities of refuge from the avenger of blood, had written on them in very legible characters, refuge, refuge.[1]

2dIy, If the question is about any point of Doctrine; if there is any hesitation concerning any truth of the gospel, look up to the way-posts, look into the scriptures, search them, see and read what they say; for they are profitable for doctrine (2 Tim. 3:16); for finding it out, explaining, confirming, and defending it: there will tell you whether the thing in debate is so or no, and will direct you which side of the question to take; if you seek for knowledge and understanding in gospel-truths diligently and constantly, as you would for silver, and search after them as for hid treasures, then will you understand the fear of the Lord, and find the knowledge of God (Prov. 2:4, 5).

Thus, for instance,

If the inquiry is about the doctrine of the Trinity; as the light of nature and reason will tell you, that there is but one God, and which is confirmed by revelation; the scriptures will inform you, that there are three that bear record in heaven, the Father, the Word, and the holy Spirit, and that these three are one (1 John 5:7); are the one God: look into the first page of the Bible, and you will see how just and right is that observation of the Psalmist (Ps. 33:6); by the word of the Lord were the heavens made, and all the host of them by the breath or spirit of his mouth; and that Jehovah, his word and spirit, were concerned in the creation of all things: you will learn from thence that God made the heavens and the earth; that the spirit of God moved upon the face of the waters, and brought the chaos into a beautiful order, as well as garnished the heavens; and that God the word said, Let there be light, and there was light; and that these three are the U S that made man after their image and likeness. (Gen. 1:1-3; 1:26) This doctrine is frequently suggested in the Old Testament, but clearly revealed in the New; and no where more clearly than in the commission for the administration of the ordinance of baptism; Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost (Matthew 28:19); and in the administration of it itself to our Lord Jesus Christ, at which all the three persons appeared; the Father by a voice from heaven, declaring Christ his beloved Son; the Son in human nature, submitting to the ordinance; and the holy Ghost descending as a dove upon him (Matthew 3:16, 17); this was thought to be so clear a testimony for this doctrine, that it was usual with the ancients to say, “Go to Jordan, and there learn the doctrine of the trinity.”

If the question is concerning the Deity of Christ, his eternal Sonship and distinct personality, look to your way-marks; inquire into the sacred records, and there you will find, that he is the mighty God, God over all, blessed for ever; the great God, the true God, and eternal life (Isa. 9:6; Rom. 9:5; Titus 2:13; 1 John 5:20); that all divine perfections are in him; that the fullness of the Godhead dwells in him; that he is the brightness of his Father’s glory, and the express image of his person; to whom all divine works are ascribed, and all divine worship is given; that he is the only begotten of the Father, the firstborn of every creature; or was begotten before any creature was in being (Heb. 1:3l; Col. 2:9; 1:15); of whom the Father says, Thou art my Son, this day have I begotten thee (Ps .2:7); that he is the Word which was in the beginning with God; and must be distinct from him with whom he was; and in the fullness of time was made flesh; which neither the Father nor the Spirit were (John 1:1, 14); and the same sacred writings will satisfy you about the deity and personality, as well as the operations of the blessed Spirit.

If the doubt is about the doctrine of Election, read over the sacred volumes, and there you will find, that this is an eternal and sovereign act of God the Father, which was made in Christ before the foundation of the world; that it is to holiness here, and happiness hereafter; that the means are sanctification of the Spirit, and belief of the truth; that it is irrespective of faith and good works, being before persons had done either good or evil; that faith and holiness flow from it, and that grace and glory are secured by it; Whom he did predestinate, then; he also called; and whom he called, them he also justified; and whom he justified, them he also glorified (Eph. 1:4; 2 Thess. 2:13; Rom. 9:21; 8:30).

If you have any hesitation about the doctrine of Original Sin, look into your Bible; there you will see, that the first man sinned, and all sinned in him; that judgment, through his offense, came upon all men to condemnation; and that by his disobedience many were made sinners; that men are conceived in sin, and shapen in iniquity; that they are transgressors from the womb, go astray from thence, speaking lies, and are by nature children of wrath (Rom. 5:12, 18, 19; Ps. 51:5; 58:3; Isa. 48:8, Eph. 2:3).

If the matter in debate is the Satisfaction of our Lord Jesus Christ, read over the epistles of his holy apostles, and they will inform you, that he was made under the law, and became the fulfilling end of it, in the room of his people; that he yielded perfect obedience to it, and bore the penalty of it, that the righteousness of the law might be fulfilled in them; that he was made sin for them, that they might be made the righteousness of God in him; and a curse for them, that he might redeem them from the curse of the law; that he offered himself a sacrifice for them, in their room and stead to God, for a sweet-smelling savor; that he suffered, the just for the unjust, to bring them nigh to God; and died for their sins according to the scriptures, and made reconciliation and atonement for them (Gal. 4:4; Rom. 8:3, 4; 10:4; 2 Cor. 5:21; Gal. 3:13; Eph. 5:2; l Pet. 3:18; l Cor. 15:3; Heb. 2:17).

If you are at a loss about the Extent of Christ’s Death, and know not what part to take in the controversy about general and particular Redemption, look to your way-marks, the scriptures, and take your direction from thence; and there you will observe, that those whom Christ saves from their sins are his own people, for whose transgressions he was stricken; that he gave his life a ransom for many, for all sorts of persons, for all his elect, Jews and Gentiles; that they were his sheep he laid down his life for; that he loved the church, and gave himself for it; and that he tasted death for every one of his brethren, and of the children the Father gave him; that those that are redeemed by him, are redeemed out of every kindred, tongue, people, and nation (Matthew 1:21; 20:28; John 10:25; Eph. 5:25; Heb. 2:9-12; Rev. 5:9).

If the affair before you is the doctrine of Justification, and the query is, whether it is by works of righteousness done by you, or by the righteousness of Christ imputed to you, or about any thing relating to it, read over the sacred pages, and especially the epistles of the apostle Paul; and you will easily see, that a man cannot be justified in the sight of God by the works of the law, or by his own obedience to the law of works; that, if righteousness comes by the law, Christ is dead in vain; that men are justified by faith, without the works of the law; that is, by the righteousness of Christ, received by faith; that they are justified by the blood of Christ, and made righteous by his obedience; that this is the righteousness which God approves of, accepts, and imputes to his people, without works; and which being looked to, apprehended and received by faith, is productive of much spiritual peace and comfort in the soul (Rom. 3:20, 28; Gal. 2:16, 21; Rom. 5:1, 9, 19; 4:6).

If the dispute is about Free-will or Free-grace, the power of the one, and the efficacy of the other, in a sinner’s regeneration and conversion; turn to your Bible, and from thence it will appear, that this work is not by the might, or power of man, but by the Spirit of the Lord of hosts; that men are born again, not of the will of the flesh, nor of the will of man, but of God, his Spirit and grace; that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy; that the work of faith is a work of power, of the operation of God, and is carried on by it, and is even according to the exceeding greatness of his power, who works in man both to will and to do of his own good pleasure (Zech. 4:6; John 1:13; 3:5; Rom. 9:15, 16; Col. 2:12; 2 Thess. 1:11; Eph. 1:10; Phil. 2:13).

If the demur is about the final Perseverance of the Saints, read over the gracious promises and declarations in the word of God, and they will serve to confirm you in it; as that the righteous shall hold on his way, and he that hath clean hands shall grow stronger and stronger; that God will put his fear into the hearts of his people, and they shall not depart from him: that they are preferred in Christ Jesus, and in his hands, out of whose hands none can pluck them; who is able to keep them from falling, and will; and that they are, and shall be kept by the power of God through faith unto salvation (Job 17:9; Jer. 32:40; John 10:28, 29; Jude 1:24; 1 Pet. 1:5).

To observe no more: if the doctrines of the Resurrection of the dead, and a future Judgment, should be called in question, read the divine oracles, and there you are told, that there will be a resurrection both of the just and unjust; that the one shall come forth from their graves to the resurrection of life, and the other to the resurrection of damnation; that there is a judgment to come; that there is a righteous Judge appointed, and a day let when just judgment will be executed; and that all, small and great, good and bad, must appear before the judgment-seat of Christ, to receive for the things done in the body, whether they be good, or whether they be evil (Acts 24:16; John 5:28, 20; Acts 17:31; Rev. 20:12; 2 Cor. 5:10).

3dIy, If the inquiry is about Worship, the scriptures will direct you both as to the object and manner of it, and circumstances relating to it; they will inform you, that God only is to be worshipped, and not a creature; and that the Deity to be worshipped is not like to gold, or silver, or stone graven by art and man ‘s device; that God is a spirit, and must be worshiped in spirit and in truth: you will there find the rules for the several parts of worship, for prayer to him, singing his praise, preaching his word, and administering his ordinances, and how every thing should be done decently, and in order (Rom. 1:25, Acts 17:29; John 4:24; 1 Cor. 14:40)

4thly, If the inquiry is about the nature of a Church, its government, officers, and discipline; look into the ancient records of the scripture, and there you will meet with a just and true account of there things, the original of them, and rules concerning them; you will find that a church is a society of saints and faithful men in Christ Jesus, that are joined together in holy fellowship; that are incorporated into a visible church-state, and by agreement meet together in one place to carry on the worship of God, to glorify him, and edify one another (Eph. 1:1; 1 Cor. 11:20); that it is not national, provincial, or parochial, but congregational; that its offices or officers are only these two plain ones, Bishops, or Overseers or Elders, and Deacons (Phil. 1:1); where you will find nothing of the rabble of the Romish hierarchy; not a syllable of archbishops, archdeacons, deans, prebends, priests, chantors, rectors, vicars, curates, etc. there you will observe laws and rules of Christ, the sole head of the church, his own appointing, for the better ordering and regulating affairs; rules about the reception and rejection of members, for the laying on or taking off censures, for admonitions and excommunications; all which are to be done by the joint suffrage of the church.

5thly, If the inquiry is about the Ordinances of the Gospel, stand in the ways and see, and ask for the old paths, in which the saints formerly trod; if it is about the ordinance of the Lord’s-supper, the scriptures will inform you of the original institution of this ordinance by Christ, of the nature, use, and intent of it; that it is to shew forth the death of Christ till he come again; to commemorate his sufferings and sacrifice, to represent his body broken, and his blood shed for the sins of his people; and that if any one is desirous of partaking of it, he should first examine himself whether he has true faith in Christ and is capable of discerning the Lord’s body (Matthew 26:26-28). If it is concerning the ordinance of baptism, by consulting the sacred oracles you will easily perceive that this is of God, and not of man; that it is to be done in water; that the form of administration is in the name of the Father, and of the Son, and of the holy Ghost; that the subjects of it are believers in Christ, and the mode by immersion; and that the whole is warranted by the commission and example of our Lord (Matthew 21:25; 3:6, 11, 16; 28:19) But,

1. If there is any doubt about the subjects of this ordinance, whether they are infants or adult persons, stand in the ways and see, and ask for the old paths not which fathers and councils have marked out, but which the scriptures point unto, and in which John the Baptist, Christ and his apostles, have trod. We do not decline looking into the three first centuries of Christianity, commonly reckoned the purest ages of it; we readily allow, that Infant-baptism was talked of in the third century; it was then moved in the African churches but that it was practiced is not proved. I will not say it is improbable that any were then baptized; but this I affirm, it is not certain that any were; as yet, it has not been proved, and as for the writers of the two first centuries, not a word of it is mentioned by them. And had it, had any thing dropped from their pens that looked like it, and could by artifice be wire-drawn to the countenance of it, we should not think ourselves obliged to embrace it on that account; what if Hermas, or Barnabas, or Ignatius, or Polycarp, or the two Clements of Rome and Alexandria, or Irenaeus, or Justin Martyr, or Tatian, or Theophilus of Antioch, or Athenagoras, or Minutius Felix declared it, any one or more of them, as their opinion, that infants ought to be baptized, (though none of them have) yet we should not think ourselves bound to receive it, any more than the many absurdities, weak reasonings, and silly notions these men gave into; and even could it be proved, (as it cannot) that it is an incontestable fact that Infant-baptism was administered by one or more of them, it would only serve to prove this sad truth, known by other instances, how soon corruptions in faith and practice got into the Christian churches, even presently after the times of the apostles; nay, the mystery of iniquity began to work in their days. Wherefore, in order to get satisfaction in this point,

Look over the accounts of the administration of the ordinance of baptism by John, the first administrator of it, and see if you can find that any infants were baptized by him. We are told, that there went out to him Jerusalem, and all Judea, and all the region round about Jordan; that is, the inhabitants of there places, great numbers of them; but surely these could not be infants, nor any among them, that went out to John to hear him preach, or be baptized by him: it is added, and were baptized of him in Jordan, confessing their sins: these also could not be infants, but adult persons, who being made truly sensible of sin, and having true repentance for it, frankly and ingenuously confessed it; which infants are not capable of John preached the baptism of repentance, and required repentance previous to it, and even fruits meet for it, and evidential of it; and when the Pharisees and Sadducees came to his baptism, who also could not be infants, he objects to them, because not good men and penitent; and even though they were capable of pleading that they were the children of Abraham, and the seed of that great believer (Matthew 3:5-9). And indeed the notion that is advanced in our day is a very idle one, that infants must be baptized, because the seed of believers. Are not all mankind the seed of believers? Has not God made of one man ‘s blood all nations that are upon the face of the earth? Were not Adam and Eve believers in Christ, to whom the first promise and declaration of a Messiah were made? And do not all men spring from them? Or come we lower to Noah, the father of the new world, who was a perfect man, and found grace in the sight of God; do not all men descend from him? Turks, Jews, Pagans and Papists, are all the seed of believers, and at this rate ought to be baptized: and as for immediate believers and unbelievers, their feed by birth are upon an equal foot, and are in no wise better one than another, or have any preference the one to the other, or have by birth any claim to a gospel privilege or blessing the other has not; the truth of the matter is, that they are equally by nature children of wrath.

Look farther into the account of baptism as administered by Christ, or rather by his orders, and see if you can find an infant there. John’s disciple come to him, and say, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold the same baptizeth, and all men come to him (John 3:26).

These also could not be infants that came to him and were baptized; and besides, who they were that were baptized by him, or by his orders, we are afterwards told, and their characters are given; Jesus made and baptized more disciples than John (John 4:1): first he made them disciples, and then baptized them, or ordered them to be baptized, and a disciple of Christ is one that has learnt him, and the way of salvation by him; who is taught to deny sinful, civil and righteous self for Christ; and such were the persons baptized in the times of Christ, who must be adult ones; and with this his practice agrees the commission he gave in Matthew 28:19 where he orders teaching before baptizing; and such teaching as issues in believing, with which compare Mark 16:16. True indeed, he says (Matthew 19:14), suffer little children to come unto me, and forbid them not; but they were admitted to come to him, not to be baptized by him, of which there is not one syllable, nor the least intimation, but to lay his hands on them and pray, or be touched by him, very probably to heal them of diseases that might attend them. However, it seems reasonable to conclude, that the apostles knew nothing of any such practice as Infant baptism, enjoined, practiced, or countenanced by Christ, or they would never have forbid the bringing of infants to him; and our Lord laying nothing of it when such a fair opportunity offered, looks very darkly upon it.

Once more; look over the accounts of the administration of Baptism by the apostles of Christ, and observe who they were that were baptized by them. We read indeed of households baptized by them; but inasmuch as there are many families that have no infants in them, nothing can be concluded from hence in favor of Infant-baptism; it should be first proved that there were infants in these households, before any such consequence can be drawn from them: and besides, it will appear upon a review of them, that not infants but adult persons in the several instances are intended. Lydia ‘s household consisted of brethren, whom the apostles comforted; who could not be infants, but adult persons; we have no account of any other, no other are named; if any other can, let them be named. The Jailor’s household were such, to whom the word of God was spoken, who believed in God, and rejoiced with him. Stephanas’ household, which is the only other that is mentioned, is thought by some to be the same with the Jailor’s; but, if not, it is certain that it consisted of adult persons, such who addicted themselves to the ministry of the saints (Acts 16:15, 32-34, 40; 1 Cor. 1:26; 6:15). It will be easy to observe, that the first persons that were baptized after our Lord’s resurrection and ascension, were such as were pricked to the heart, repented of their sins, and gladly received the gospel; such were the three thousand who were baptized, and added to the church in one day. The Samaritans, hearing Philip preach the things concerning the kingdom of God, were baptized, both men and women. The instance of the Eunuch is notorious; this man was a Jewish proselyte, a serious and devout man, was reading in the prophecy of Isaiah when Philip joined his chariot; Who, after conversation with him, desired baptism of him, to whom Philip replied, that if he believed with all his heart he might be baptized; intimating, that if he did not, notwithstanding his profession of religion, and external seriousness and devotion, he had no right to that ordinance; and upon professing his faith in Christ he was baptized. Cornelius and his family, and those in his house, to whom Peter preached, and on whom the holy Ghost fell, were ordered by him to be baptized, having received the holy Ghost, and for that reason. And the Corinthians, hearing the apostle Paul, and believing in Christ he preached, were baptized (Acts 2:3 7, 41, 42; 8:12, 37, 38; 10:47; 18:8): from all which instances it appears, that not infants but adult persons were the only ones baptized by the apostles of Christ. Now, though we might justly demand a precept or command of Christ to be shewn, expressly enjoining the baptism of infants, before we can go into such a practice, since it is used as a part of religious worship; for which we ought to have a thus saith the Lord: yet if but one single precedent could be given us, one instance produced; or if it could be proved that any one infant was ever baptized by John the Baptist, by Christ, or by his orders, or by his apostles, we should think ourselves obliged to follow such an example; let this be shewn us, and we have done; we will shut up the controversy, and say no more. Strange! that in the space of sixty or seventy years, for such a course of time ran out from the first administration of baptism to the close of the canon of the scripture, that in all the accounts of baptism in it, not a single instance of infant baptism can be given! upon the whole, we must be allowed to say, and if not, we must and will take the liberty to say, that Infant-baptism is an unscriptural practice; and that there is neither precept nor precedent for it in all the word of God.

2. If the doubt is concerning the Mode of baptism, whether it is to be performed by immersion of the whole body, or by sprinkling or pouring a little water on the face; take the same course as before, ask for the old paths; inquire how this ordinance was anciently administered in the times of John, Christ, and his apostles. I shall not appeal unto, nor send you to inquire the signification of the Greek word; though all men of learning and sense have acknowledged, that the primary meaning of the word is to dip or plunge; but this ordinance was appointed not for men of learning only, but for men and women also of the meaner capacities, and of the most plain and simple understandings: wherefore let all inquiring persons consult.

The scriptural instances of baptism; read over the accounts of baptism as administered by John, and you will find that he baptized in Jordan: ask yourselves why a river was chose, when a bason of water would have done, had it been performed by sprinkling or pouring; try if you can bring yourselves to believe that John was not in the river Jordan, only on the banks of it, from whence he took water, and poured or sprinkled it; and if you can seriously and in good earnest conclude (with a grave divine) that if he was in the river, he had in his hand a scoop, or some such instrument, and with it threw the water over the people as they stood on the banks of the river on both sides of him, and so baptized them in shoals. Look over the baptism of Christ by John, and see if you can persuade yourselves that Christ went ankle deep, or a little more, into the river Jordan, and John stood upon a bank and poured a little water on his head, as messieurs painter and engraver have described them; or whether the most easy and natural sense of the whole is not this, that they both went into the river Jordan, and John baptized our Lord by immersion; which when done, he straightway came up out of the water, which supposes him to have been in it; and then the Spirit descended on him as a dove, and a voice was heard from his Father, laying, This is my beloved Son (Matthew 3:6, 16, 17). Carefully read over those words of the evangelist (John 3:23), and John also was baptizing in Aenon near to Salim, because there was much water there; and try if you can make much water to signify little; or many waters, as the words may be literally rendered, only a little rill, or some small rivulets of water, not sufficient to cover a man’s body; though the phrase is used even of the waters of the great sea;[2] and persuade yourselves, if you can, that the reason of the choice of this place, because of much water in it, was not for baptism, as says the text, but for the convenience of men, their camels and asses on which they came to hear John; of which it says not one word. To which add the instance of the eunuch’s baptism, in which we are told (Acts 8:38, 39), that both Philip and the eunuch went down into the water; and that when baptism was administered, they came up out of the water: now try whether you can really believe that this great man, who left his chariot, went down with Philip into the water, ankle or knee deep, only to have a little water sprinkled and poured upon him, and then came out of it, when in this way the ordinance might as well have been administered in his chariot; or whether it is not most reasonable to believe, from the bare narrative, from the very letter of the text, that their going down into the water was in order that the ordinance might be administered by immersion; and that when Philip had baptized the Eunuch this way, they both came up out of the water: as for that poor weak criticism, that this is to be understood of going to and from the water-side; it may be asked what they should go thither for, what reason was there for it, if done by sprinkling? Besides, it is entirely destroyed by the observation the historian makes before this, that they came unto a certain water;[3] to the water-side; and therefore when they went down, it must be into the water itself; it could not with any propriety be said, that when they were come to the water-side, after that they went to the water-side. But to proceed,

Consider the figurative or metaphorical baptisms mentioned in scripture. Baptism is said (1 Pet. 3:20, 21) to be a like figure to Noah’s ark, in which eight souls were saved by water; there is a likeness, an agreement between the one and the other; now see if you can make out any likeness between the ark upon the waters and baptism, as performed by sprinkling; whereas it soon appears as performed by immersion, in which persons are covered in water, as Noah and his family in the ark were, when the fountains of the great deep were broke up under them, and the windows of heaven were opened above them: think with yourselves, whether sprinkling or immersion best agrees with this, that baptism should be called the antitype to it; to which may be added, that Noah and his family, when shut up in the ark, were, as it were, buried there; and baptism by immersion is a representation of a burial. The passage of the Israelites through the Red sea is called a being baptized in the cloud and in the sea (1 Cor. 10:1, 2); but why should it be so called? what is there in that account that looks like sprinkling? There is that resembles immersion; for when the waters of the sea stood up on both sides of them, as a wall, and a cloud covered them, they were as people immersed in water; and besides, their going down into the sea, and parting through it, and coming up out of it on the other side; if it may not be literally called an immersion, it was very much like an immersion into water, and an immersion out of it; and both that and baptism represent a burial and resurrection. The sufferings of our Lord, are called a baptism; you would do well to consider whether only sprinkling a few drops of water on the face, or an immersion into it, belt represents the abundance and greatness of our Lord’s sorrows and sufferings, for which reason they are called a baptism; and the rather, since they are signified by the waters coming into his soul, and by his coming into deep waters, where the floods overflowed him (Luke 12:50; Ps. 69:1, 2). Once more, the extraordinary donation of the holy Ghost on the day of Pentecost is called a baptism, or a being baptized with the holy Ghost, and with fire; which was done when the house in which the apostles were, was filled with a mighty wind, and cloven tongues, as of fire, sat upon them (Matthew 3:11; Acts 1:5; 2:1-3): it deserves your consideration, whether this wonderful affair, and this large abundance of the Spirit, is not better expressed by baptism, as administered in a large quantity of water, than with a little. To add no more;

Consider the nature, use, and end of baptism; it is a burial; and the use and end of it are, to represent the burial and resurrection of our Lord Jesus Christ; hence the phrase of being buried with him in baptism (Rom. 6:4; Col. 2:12) see if you can make any thing like a burial when this ordinance is administered by sprinkling; can you persuade yourselves, that a corpse is properly buried, when only a little dust is sprinkled on its face? on the other hand, you will easily perceive a lively representation of a burial, when the ordinance is performed by immersion; a person is then covered with water, and when he comes out of it, it clearly represents our Lord’s resurrection, and the believer’s rising again to newness of life. Upon the whole, having asked for the good old paths, and found them, walk herein, abide by this ancient practice of baptism by immersion; a practice which continued for the space of thirteen hundred years at least, without any exception, unless a few bed-ridden people in the times of Cyprian,[4] who received baptism on their sick and death-beds, fancying there was no atonement for sins after baptism, and therefore deferred it till such time.

But after all, let me advise you in the words of our text to inquire where is the good way, or the better way; for though the ordinance of baptism, and every other, is a good way, there is a better way. This is a way of duty, but not of life and salvation; it is a command of Christ, to be obeyed by all believers in him, but not to be trusted in and depended on; it is essential to church-communion, but not to salvation; it is indeed no indifferent thing whether it is performed or no; this ought not to be laid or thought of any ordinance of Christ; or whether in this or the other manner, or administered to this or the other subject. It ought to be done as Christ has directed it should; but when it is best done, it is no saving ordinance: this I the rather mention, to remove from us a wicked and a foolish imputation, that we make an idol of this ordinance, and place our confidence and dependence on it, and put it in the room of the Savior. I call it wicked, because false; and foolish, because contrary to an avowed and well-known principle on which we proceed, namely, that faith in Christ alone for salvation is a prerequisite to baptism: can any man in his senses think that we depend on this ordinance for salvation, when we require that a person should believe in Christ, and profess that he believes in Christ alone for salvation, before he is baptized; or otherwise we judge he is not a fit subject? but on the other hand, those that insinuate such a notion as this, would do well to consider, if their own conduct does not bespeak something of this kind; or otherwise what means the stir and hustle that is made, when a child is ill, and not yet sprinkled? what means such language as this, “run, fetch the minister to baptize the child, the child’s a-dying?” Does it not look as if this was thought to be a saving business, or as if a child could not be fared unless it is sprinkled; and which, when done, they are quite easy and satisfied about its state? But to leave this, and as the apostle says, yet shew I unto you a mere excellent way (l Cor. 12:31), which is Jesus Christ, the way, the truth, and the life.

Christ is the way of salvation, which the gospel, and the ministers of it, point out to men; and he is the only way of salvation, there is salvation in him, and in no other; this is what the whole Bible centers in; this is the sum and substance of it; this is the faithful saying, and worthy of all acceptation. that Christ came into the world to save the chief of sinners. He is the way of access to the Father, nor can any come to God but by him; he is the mediator between God and man, and through him there is access with confidence by the faith of him. He is the way of acceptance with God: we have nothing to render us acceptable unto God; we are black in ourselves with original and actual sin, and are only comely in Christ; our acceptance is in the beloved. God is well pleased with him, and with all that are considered in him; their persons and their sacrifices are acceptable to God through him. He is the way of conveyance of all grace, and the blessings of it to us. All was given originally to him, and to us in him; and from him, and through him we receive it, even out of his fullness, grace for grace; all spiritual blessings are with him, and come to us from him; all grace passes through his hands; the first we have, and all the after-supplies of it; yea, the gift of God, eternal life, is through Jesus Christ our Lord And he is the way to heaven and eternal happiness; he has entered into it with his own blood already, and has opened a way by it for his people, into the holiest of all; he is gone beforehand as their forerunner, and has taken possession of heaven for them; he is now preparing a place for them there, and will come again and take them to himself, and introduce them into his kingdom and glory. And he is a plain, pleasant, and safe way; plain to him that understands, and has a spiritual knowledge of him, even though but of a very mean capacity; for this is a way in which men, though fools, shall not err; and it is a very delightful one; what more delightful than to live by faith on Christ, or to walk by faith in him, as he hath been received. And a very save one, it must needs be; none ever perished that believed in Christ; he is the living way, all in this way live, none in this way die; though it is a strait gate and narrow way, yet it surely and rarely leads to eternal life; and though it is sometimes called a new way, yet not because newly contrived, for it is as ancient in this respect as the counsel and covenant of peace; nor newly revealed, for it was made known to Adam immediately after the fall; nor newly made use of, for all the Old Testament saints were directed in this way, and walked in it, and were rived by the grace of our Lord Jesus Christ, the Lamb rain from the foundation of the world, as well as we; but because it is more clearly manifested now, and more largely and frequently walked in: otherwise it is the good old path to be asked for; there never was any other way of salvation, or ever will be. I go on,

II. To consider the encouragement given to take the direction, and make the inquiry as above; and in this I shall be very brief; it lies in this clause, and ye shall find rest for your souls.

There is a rest for souls to be enjoyed in ordinances, when men are arrived to satisfaction about them, and submit unto them in a becoming manner; when a man has carefully and conscientiously searched the scriptures, and is come to a point about an ordinance, his mind is easy, which before was distracted and confused; and he is the more easy in that he has acted the faithful part to himself and truth; and I cannot see how persons can have rest in their minds, who have not stood in the ways and looked about them, searched the scriptures, and inquired for the good old paths; and in consequence of an honest inquiry, walk therein; to such, wisdom’s ways are ways of pleasantness, and her paths of peace; there is great peace enjoyed in them, though not from them; a believer comes to an ordinance, being upon inquiry satisfied about it, as for instance, the ordinance of baptism; he, I say, comes to it with delight, passes through it with pleasure, and goes away from it as the eunuch did, rejoicing.

There is rest for souls to be enjoyed in doctrines, which a man does enjoy, when upon a diligent search after truth, he finds it, and is at a point about it; a man that is tossed to and fro with every wind of doctrine, is like a wave of the sea, always restless and uneasy; a double-minded man, that halts between two opinions, and sometimes inclines to one, and sometimes to the other, is unstable in all his ways, and has no true rest in his mind; a man that is carried about with divers and strange doctrines, is like a meteor in the air, sometimes here, and sometimes there; a good thing it is to have the heart established in and with the doctrines of grace; and the way to this is to search the scriptures, to see whether these things be so or no; which when seriously and faithfully done, the issue is peace of conscience, rest in the mind.

But above all, true rest for the soul is to be had in Christ, and such who ask for the good and better way find it in him, nor is it to be found in any other; Christ is that to believers, as Noah’s ark was to the dove, which could find no rest for the sole of its feet, till it returned thither: there is rest in Christ, and no where else, and he invites weary souls to come to him for it; his words are (Matthew 11:28, 29), Come unto me, all ye that labor and are heavy laden, and I will give you rest; take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls; which last clause is the same with this in our text, and the Lord seems to have had respect unto it, and to have took his language from it: and what peace and rest do weary souls find in Christ, when their faith is led to his person, fullness, blood, sacrifice and righteousness? and such who are made partakers of spiritual rest here, shall enjoy an eternal one hereafter, for still there remains a rest to the people of God (Heb. 4:9).

To conclude; let us bless God for the scriptures, that we have such a way-mark to ditch us, and point out unto us the way in which we should go; let us make use of them; let us search the scriptures daily and diligently, and the rather, since they testify of Christ, of his person, offices, of his doctrines and ordinances. There are the more sure word of prophecy, to which we do well to take heed, as to a light shining in a dark place; these are a lamp unto our feet, and a light unto our paths, both with respect to the way of salvation, and to the way of our duty. These guide us to the old paths, and shew us where is the good way in which we should walk; and when we are tempted to turn to the right hand, or the left, it is best to hearken to the voice of the word behind us, saying, This is the way, walk in it (John 5:39; 2 Pet. 1:19; Ps. 119:105; Isa. 30:21). The Bible has the best claim to antiquity of any book in the world; and the gospel, and the truths of it, have the greatest marks and evidences of it upon them. Error is old, but truth is more ancient than that; the gospel is the everlasting gospel; it was even ordained before the world unto our glory (Rev. 14:6; 1 Cor. 2:7); and the ordinances of it, as administered in the times of Christ and his apostles, should be received and submitted to, as there delivered; and we should walk in them as we have Christ and his apostles for an example: but above all things, our concern should be to walk in Him, the way; there is no way better, nor any so good as he; seek rest for your souls in him, and no where else; not in the law, and the works of it, there is none there; not in the world, and the things of it, this is not your rest, it is polluted (Micah 2:10); but seek it in Christ, where you will find it here, and more fully enjoy it with him hereafter.

1. T. Hierof. Maccot. fol. 31. 4.

2. Septuagint in Psalm 77:19 and Psalm 107:23.

3. Verse 36.

4. Clinici.

A Short Essay on Original Sin

Tue, 30 Dec 2008 22:58:26 +0100

By one man’s disobedience, many were made sinners (Rom. 5:19).

Self-knowledge is a science to which most persons pretend; but, like the philosopher’s stone it is a secret which none are masters of in its full extent. The mystic writers suppose that before the fall, man’s body was transparent, analogous to a system of animated chrystal. Be this as it may, we are sure that, was the mind now to inhabit a pellucid body, so pellucid as to make manifest all the thoughts and all the evil workings of the holiest heart on earth, the sight would shock and frighten and astonish even_ the most profligate sinner on this side hell. Every man would be an insupportable burden to himself, and a stalking horror to the rest of his species. For which reasons among others,

Heaven’s Sovereign saves all beings but himself

That hideous sight, a naked human heart.

The most enlightened believer in the, world knows not the utmost of his natural depravation, nor is able to fathom that inward abyss of iniquity which is perpetually throwing up mire and dirt; and which, like a spring of poison at the bottom of a well, infects and discolours the whole mass Let the light of Scripture and of grace give us ever such humbling views of ourselves, and lead us ever so far into the chambers of imagery within, there still are more and greater abominations beyond: and, somewhat like the ages of eternity, the farther we advance the more there is to come.

The heart of man, says God by the prophet, is deceitful above all things and desperately wicked: who can know it? — In me, said the apostle, that is, in my flesh, abstracted from supernatural grace, dwelleth no good thing.—And, says a greater than both, From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man (Mark vii). Is it possible that any who calls himself a Christian can, after considering the above declaration of Christ, dare to term the human mind a sheet of white paper? No - it is naturally a sheet of paper blotted and blurred throughout. So blotted and defiled all over, that nothing but the inestimable blood of God, and the invincible Spirit of grace, can make it clean and white.

Neither the temptations of Satan by which we are exercised, nor the bad examples of others which we are so prone to imitate, are the causes of this spiritual and moral leprosy. They are but the occasions of stirring up and of calling forth the latent corruptions within. If (as David speaks) our inward parts were not very wickedness,, if we were not shapen in iniquity and conceived in sin, if enmity to God and holiness was not moulded into our very frame and texture; temptation and bad example would bid fair to excite out abhorrence, instead of engaging our compliance, conciliating our imitation, and operating with such general success. The truth is, we all have an inherent bias to bad, which readily falls in with the instigations that present themselves from without. Similis similent sibi quaerit. Inward and exterior evil catch at each other by a sort of sympathy, resulting from a sameness of affection, nature and relationship. It is the degenerate tinder in the heart which takes fire from the sparks of temptation. Hold a match to snow, and no inflammation will ensue. But apply the match to gunpowder, and the whole train is in a blaze.

How must such a heart appear if exposed to the intuitive view of an observing angel! And, above all, how black must it appear in the eyes of immense and uncreated purity, of the God who is glorious in holiness, and compared with whom the very heavens are not clean! Judge of the infinite malignity of sin by the price which was paid to redeem us from it, and by the power which is exerted in converting us from the dominion of it. For the former, no less than the incarnation and death of God’s own Soil could avail. For the latter, no less agency than that of God’s own Spirit can suffice.

The hints already premised give us (as far as they go) the true moral picture of a fallen soul: and such would all the descendants of Adam appear in their own eyes, and feel themselves to be, did they, by the light of the Holy Spirit, see themselves in the pure unflattering glass of God’s most perfect law.

This likewise is the view in which the Church of England represents the state of man by nature. “Man, of his own nature, is fleshly and carnal, corrupt and naught, sinful and disobedient to God! without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds. As for the marks of the Spirit, the fruits of faith, charitable and godly motions, if lie have any at all in him, they proceed only of the Holy Ghost, who is Le only worker of our sanctification, and maketh us new men in Christ Jesus.”

Strong as this painting is, it is no caricature. Not a single feature of our natural corruption is exaggerated or over-charged. You who read, and I who write; yea, every individual of mankind that now lives or shall hereafter be born; may with the Church of old plead guilty to the whole indictment, saying, We are all as an unclean thing, and all our righteousnesses are as filthy rags.

I have read of an English painter who after only once meeting any stranger in the streets, could go home and paint that person’s picture to the life. Let us suppose that one whose likeness has been taken in this manner should happen to see unexpectedly his own picture. It would startle him. The exact similitude of -shape, air, features, and complexion would convince him that the representation was designed for himself though, his own name be not affixed to it, and he is conscious that he never sat for the piece. In the Scriptures of truth we have a striking delineation of human depravity through original sin. Though we have not sat to the inspired painters, the likeness suits us all. When the Spirit of God holds up the mirror and shews us to ourselves, we see, we feel, we deplore, our apostacy from, and our inability to recover the image of, his rectitude. Experience proves the horrid likeness true; and we need no arguments to convince us that in and of ourselves we are spiritually wretched, and miserable, and poor, and blind and naked.

But how came man into a state so different from that in which Adam was created? Few enquiries are so important; and no subject has given occasion to more various and extensive disquisition. Multitudes of conjectures have been advanced, and volumes upon volumes have been written concerning the origin of human ill.

That moral evil, in almost every possible branch of it; and that natural evil, as the consequence of moral; do actualy abound all over the world, are truths too evident to be denied. That the matter of fact is so will not admit of a moment’s dispute. But concerning the primary cause and inlet of these evils, men are not so unanimously agreed.

Some of the more considerable and judicious philosophers of heathen antiquity, particularly the oriental ones (from whom the opinion was learned and adopted by Plato), supposed that the spirits which occupy and animate human bodies were a sort of fallen angels who, having been originally spirits of very superior rank, were, for misbehaviour in a nobler state of pre-existence, deposed from their thrones, degraded into human souls, and shut up in mortal bodies. Of course those philosophers considered this earth as a place of banishment, and bodies as a kind of moving dungeon, where souls wander about like prisoners at large, obnoxious to a vast variety of pains and inconveniences; by way Of penance for past misdemeanors, and as a means of gradual purification, prelusive to their eventual restitution to the happiness from which they had fallen.

Conformably to this view of things, Plato chose to derive soma the Greek word for body; from sayma which signifies a tomb or sepulchre: on supposition that the body is that to a soul which a grave is to the body; and that souls emerge from the body by death as a bird flies from a broken cage, or as a captive escapes from a place of painful and dishonourable confinement.

Not a few of the eastern sages pursued the idea of the pre-existence of souls to such a length as to suppose that the immaterial principles, which undoubtedly actuate the bodies of animalculae, of insects, and of brutes, are no other than fallen spirits, reduced to a class of extreme degradation: that, in proportion to the crimes committed in their unembodied state, they were thrust into material vehicles of greater or of less dignity: and that, passing through a sucsessive series of transmigrations from a meaner body to a nobler, they rise, by continual progression, from animalculae to insects, from insects to birds or beasts, and from these to men; till at last they recover the full grandeur and felicity of their primitive condition. All these supposed changes and removals from a humbler body to a higher were considered, by the philosophers who adopted this hypothesis, as so many stages both of punishment and of purgation; by which, as by steps rising. one above another, the imprisoned spirit grew more and more refined, its powers widened into greater expansion, and itself approached nearer to its original and its final perfection.

I must own that this was a train of conjectures extremely ingenious, and not a little plausible, when viewed as formed by persons who had not the light of the Bible to see by. And I believe that, for my own part, 1 should have fallen in with this system, as the least improbable, and the least embarrassed, of any other, had not the gracious providence of God assigned my birth and residence in a country where the Scriptures of inspiration kindly hold the lamp to benighted reason.

St. Paul, within the compass of two or three lines, comprises more than all the numberless uninspired volumes which have been written on the subject. By one man sin entered into the world, and death by sin: and so [hootoas in this way, or by this chain of mediums] death (di-ale-then) went through upon all men; inasmuch as all have sinned. Rom. v. 12.

It is evident, hence, that previously to the first offence of that one man, who was the father of the human race, he was sinless, and, of course, happy and deathless. —Let us for a moment carry back our meditations to the garden of Eden, and endeavour to take a view of Adam. prior to his fall.

The sacred oracles acquaint us that the first man was created spiritually and morally upright; nay, that lie was made after the image of God; and was (in some respects, and with due allowance for the necessary imperfection inseparable from a creature) the living transcript of him that formed Him.

This phrase, the image of God, is to be understood chiefly in a spiritual, and entirely in a figurative, sense. It does not refer to the beauty and to the erect stature of the body but to the holy and sublime qualifications of the soul. The grand outlines therefore of that divine resemblance, in which Adam was constructed, were holiness, knowledge, dominion, happiness, and immortality.

But man, being thus made in honour, abode not as he was made. For reasons best known to that unerring Providence which ordains and directs every event, it was the Divine pleasure to permit an apostate spirit (whose creation and fall were prior to the formation of man) to present the poisonous cup of temptation: whereof our first parents tasted, and, in tasting, fell.

Whether any of the dismal effects which instantly ensued were partly owing to some physical quality in the fruit itself; or whether all the effects which followed were simply annexed to that act of disobedienceby the immediate will and power of God; were an enquiry more curious perhaps than important.

So also is another question: which relates to the particular kind of fruit borne by the forbidden tree. Whether it was a pomegranate or a cluster of grapes; an apple or a citron, Scripture has not revealed, nor are we concerned to know.

This only we are sure of, from Scripture, reason, observation, and our own experience; that mankind, from that day forward, universally lost the perfection of God’s image, that theia fusis, and homoiosis toe theo, or divine nature, and likeness to God, as Plato calls it: and sunk in to, what the same philosopher styles, to atheon, a state ungodlike, and undivine. Our purity vanished. Our knowledge suffered an almost total eclipse. Our dominion was abridged into very narrow bounds: for no sooner did man revolt from his obedience to God than a vast part of the animal creation revolted from its obedience to man. Our happiness was exchanged for a complication of infirmities and miseries. And our immortality was cut short by onehalf: a moiety of us (i.e. the body) being sentenced to return for a time to the dust whence it sprang. The immortality of the soul seems to be the only feature of the divine likeness which the fall has left entire.

Hence, even from Adam’s transgression, proceeds that ataxia or disorder and irregularity, both of being and events, diffused through the whole world. Hence it is that the earth brings forth weeds and poisonous vegetables That the seasons are variable.

That the air is raught with diseases. And that the very food we eat administers to our future dissolution, even at the time of its contributing to our present sustenance.

Hence, also, proceed the pains and the eventual death of inferior animals. All sublunary nature partakes of that curse which was inflicted for the sin of man. Whether these ranks of innocent beings, which are involved in the consequences of human guilt shall, at the times of the restitution of all things (a) be restored to a life of happiness and immortality, (which they seem, to have enjoyed in paradise before the fall, and of which they became deprived by a transgression not their own); rests with the wisdom and goodness of that God whose mercy is over all his works. It is my own private opinion (and as such only I advance it), that Scripture seems, in more places than one, to warrant the supposition. Particularly, Rom. viii. 19-21, which I would thus render and thus punctuate: The earnestly wishful expectancy of the creation, i.e. of the brute creation; that implicit thirst after happiness, wrought and kneaded into the very being of every creature endued with sensitive life; virtually waits with vehement desire, for that appointed, glorious manifestation of the sons of God which is to take place in the millenniary state: for the creation, the lower animal creation, was subjected to (b) uneasiness, not willing it, or through any voluntary transgression comwitted by themselves; but by reason or on account of (c) him who subjected them to pain and death, in hope, and with a view, that this very creation shall likewise be emancipated from the bondage of corruption into the glorious, liberty of the children of God. What a field of pleasing and exalted speculation does this open to the benevolent and philosophic mind!

But I return to what more immediately concerns ourselves.

When Adam fell, he fell not only as a private individual, but also as a public person: just as the second Adam, Jesus Christ the righteous, did afterward, in the fulness of time, obey and die, as the covenant Surety and representative of all his elect people.

The first Adam acted in our names, and stood in our stead, and represented our persons in the covenant of works. And, since his posterity would have partaken of all the benefits resulting from his continuance in the state of integrity; I see not the injustice of their bearing a part in the calamities consequent on his apostacy. We cannot but observe in the common and daily course of things, that children very frequently inherit the diseases, the defects, the poverty and the losses of their parents. And if this be not unjust in the dispensations of Providence (for if it was unjust, God would certainly order matter, otherwise); why should it be deemed inequitable that moral as well as natural evil, that the cause as well as the effects, should be transmitted, by a sad but uninterrupted succession, from father to son?

Many of the truths revealed in Scripture require some intenseness of thought, some labour of investigation to apprehend them clearly, and to understand them rightly. But the natural depravation of mankind is a fact which we have proofs of every hour, and which stares us in the face, let us look which way we will.

Indeed we need not look around us for demonstration that our whole species has lost the image of God. If the Holy Spirit have at all enlightened us into a view of our real state, we need but look within ourselves for abundant proof that our nature must have been morally poisoned in its source; that our first parent sinned; and that we, with the rest of his sons, are sharers in his fall. So that, as good bishop Beveridge observes (in his commentary on the ninth of our Church Article), “Though there be no such words as original sin to be found in Scripture, yet we have all too sad experience that there is such a thing as original sin to be found in our hearts.”

Heathens themselves have felt and acknowledged that they were depraved beings; and depraved, not by imitation only, but by nature; or (as the Church of England well expresses it) by “birth-sin.” —Hence that celebrated saying, so usual among the Greek philosophers, sumfuton anthropois to hamartanein, i.e. moral evil is implanted in men from the first moment of their existence. Plato goes still farther in his treatise “De Legibus:” and directly affirms that man, if not well and carefully cultivated, is zowon agriotaton hoasa fuei gay, the wildest and most savage of all animals. Aristotle asserts the same truth, and almost in the same words with Plato. The very poets asserted the doctrine of human corruption. So Propertius: Unicitique dedit vitiam natura creato; i.e. “Nature has infused vice into every created being.” And Horace observes, “that youth is cerens in vitium flecti;” or, “admits the impressions of evil, with all the ease and readiness of yielding wax.” —And why? Let the same poet inform us. Nemo titiis sine nascitur: “The seeds of vice are innate in every man.”

Whence proceed errors in judgment and immoralities in practice? Evil tempers, evil desires, and evil words? Why is the real gospel preached by so few ministers, and opposed by so many people? Wherefore is it that the virtues have so generally took their flight? that

———Fugere pudor, verumque, fidesque; In quorum subiere locum fraudesque, dolique, Insidiaque, et vis, et amor sceleratus habendi?

Original sin answers all these questions in a moment. Adam’s offence was the peccatum peccans (as I think St. Austin nervously calls it), the sin that still goes on sinning in all mankind: or, to use the just and emphatic words of Calvin (Institut. 1. iv. c. 15.) Haec perversitas nunquam in nobis cessat, sed novos assidue fructus parit ; non secue atque incensa fornax flammam et scintillas perpetuo efflat, aut scaturigo aquam sine fine egerit: “The corruption of our nature is always operative, and constantly teeming with unholy fruits: like a heated furnace which is perpetually blazing out; or like an inexhaustible spring of water, which is for ever bubbling up and sending forth its rills.”

So terrible a calamity as the universal infection of our whole species is and must have been the consequence of some grand and primary transgression. Such a capital punishment would never have been inflicted on the human race, by the God of infinite Justice, but for some adequate preceding offence. It is undeniably certain that we who are now living are in actual possession of an evil nature; which nature we brought with us into the world; it is not of our own acquiring, but was

Cast and mingled with our very frame;

Grew with our growth, and strengthened with our strength.”

We were, therefore, in a state of severe moral punishment as soon as we began to be. And yet it was impossible for us to have sinned, in our own persons, antecedently to our actual existence.

This reflection leads up our enquiry to that doctrine which alone can solve the (otherwise insuperable) difficulty now started, viz. to that doctrine which ‘asserts the imputation of Adam’s disobedience to all his offspring. And which is, I. founded on Scripture evidence; and II. adopted by the Church of England; and III. not contrary to human reason. I will just touch on these three particulars.

God’s word expressly declares that By the disobedience of one man many were constituted sinners; Rom. v. 19. They are in the divine estimation considered as guilty of Adam’s own personal breach of the prohibitory command. Now the judgment of God is always according to truth. Ile would not deem us guilty unless we were so. And guilty of our first parent’s offence we cannot be, but in a way of imputation.

By the offence of one [di enos paraptowmatos, by one transgression], judgment came upon all men, unto condemnation; Rom. v. 18. which could not be unless that one transgression was placed to our account.

By one man, sin entered into the world and death by sin: and so death passed upon all men, for that all have sinned. Rom. v. 12. Yea, death reigned, and still continues to reign, even over them that bad not sinned after the similitude of Adam’s transgression: v. 14. Infants are here designed by the apostle: who have not sinned actually and in their own persons as Adam did, and yet are liable to temporal death. Wherefore, then, do they die? Is not death - the wages of sin? Most certainly. And seeing it is incontestibly clear that not any individual among the numberless millions who have died in infancy was capable of committing actual sin; it follows that they sinned representatively and implicitly in Adam. Else they would not be entitled to that death which is the wages of sin, and to those diseases by which their death is occasioned, and to that pain which most of them experience in dying. A majority of the human race are supposed to die under the age of seven years. A phenomenon, which we should never see, under the administration of a just and gracious God, if the young persons so dying had not been virtually comprehended in the person of Adam when he fell, and if the guilt of his fall was not imputed to them. Nothing but the imputation of that can ever be able to account for the death of infants, any more than for the vitiosity, the manifold sufferings, the imperfections, and the death of men.

II. This is the doctrine of the Church of England. “We were cast into miserable captivity by breaking of God’s commandment in our first parent Adam.” (Second Homily on the Misery of Man.)

“Original sin is the fault and corruption of the nature of every man.” (Article IX.) The corruption, or defilement, is our’s by inherency: we ourselves are the seat of it. But original sin can be our fault only by imputation, and in no other possible way.

“Dearly beloved, ye have prayed that our Lord Jesus Christ would vouchsafe to release [this child] of his sins.” (Baptismal office). In the estimation, therefore, of our Church, every infant is not only chargeable with sin in the singular number; but with sins in the plural. To wit, with intrinsic defilement as the subject of an unholy nature and with the imputed guilt of the first man’s apostacy from God.

III. There is nothing contrary in all this to human reason, and to the usual practice of men.

There is not a single nobleman, or person of property, who does not act, or who has not acted, as the covenant-head of his posterity; supposing him to have any.

Even a lease of lives signed by a legal freeholder; and sometimes the total alienation of an estate for ever, are binding on (perhaps the unborn) heirs and successors of the person who grants the lease, or signs away the property.

A person of quality commits high treason. For this, he not only forfeits his own life, but also his blood (i.e. his family) is tainted in law, and all his titles and possessions are forfeited from his descendants. His children and their children to the end of the chapter lose their peerage and lose their lands, though the father only was (we will suppose) in fault.

Thus the honours and estates of all the heirs in England are suspended on the single loyalty of each present possessor respectively!

Where, then, is the unreasonableness of the imputation of Adam’s crime? Why might not the welfare and the rectitude of all his posterity be suspended on the single thread of his integrity? And what becomes of the empty cavils that are let off against those portions of holy writ which assure us that in Adam all die?

But wherein did Adam’s primary sin consist? Of what nature was that offence, which

“Brought death into the world, and all our woe?”

The scholastic writers, whose distinctions are frequently much too subtle, and sometimes quite insignificant, seem to have hit the mark of this enquiry with singular skill and exactness.

They very properly distinguish original sin, into what they call peccatum originans, and peccatum originatum.

By peccatum originans they mean the ipsissimum, or the very act itself, of Adam’s offence in tasting the forbidden fruit.

By peccatum originatum they mean that act considered as transmitted to us. Which transmission includes its imputation to us, in point of guilt; and that internal hereditary pollution which has vitiated every facility of man from that moment to this. With regard to the latter, a very slight acquaintance with ourselves must convince us that we have it. And as for the former [viz. the article of imputation], it could not have taken place, if Adam had not sustained our persons, and stood or fallen as our legal representative.

Consider original sin as resident in us, and it is very justly defined by our Church to be that corrupt bias, “whereby man is very far gone [quam longissime distet, is removed to the greatest distance possible] from original righteousness, and is of his own nature inclined to evil; so that the flesh lusteth always contrary to the spirit.” (Art, IX). Upon which definition the life of every man is, more or less, a practical comment.

But, Honos erit huic quoque pomo. Many, and of the utmost importance, are the consequences deducible from this great Scripture doctrine. I shall briefly point out a few.

We learn hence that which the antient heathens in vain attempted to discover; viz. the door by which natural evil (as sickness, afflictions, sorrow, pain, death) entered into the world: namely the sin of Adam. Though the reasons why God permitted Adam to sin are as deeply in the dark as ever; what we do know of God entitles him surely to this small tribute at our hands, viz. that we repose our faith, with an absolute, an implicit, and an unlimited acquiescence, on his unerring wisdom and will: safely confident that what such a Being ordains and permits, is and must be right; however incapable we may find ourselves, at present, to discern and comprehend the full propriety of his moral government.
Hence, too, we learn the infinite freeness, and the unspeakable preciousness, of his electing love. Why were any chosen, when all might justly have been passed by? Because he was resolved, for his own name’s sake, to make known the riches of his glory, t. e. of his glorious grace, on the vessels of mercy, whom he therefore prepared unto glory.
Let this, O believer, humble you under the mighty hand of God: and convince you, with deeper impression than if ten thousand angels were to preach it from heaven, that election is not of works, but of him that calleth. Not your merit, but his unmerited mercy, mercy irrespective of either your good works or your bad ones, induced him to write your name in the Lamb’s book of fife.
So totally are we fallen by nature, that we cannot contribute any thing towards our recovery. Hence it was God’s own arm which brought salvation. It is he that makes us his people, and the sheep of his pasture; not we ourselves. The Church says truly, when she declares that “We are by nature the children of God’s wrath: but we are not able to make ourselves the children and inheritors of God’s glory. We are sheep that run astray, but we cannot of our own power come again to the sheep-fold. —We have neither faith, charity, hope, patience, nor any thing else that good is, but of God. These virtues be the fruits of the Holy Ghost, and not the fruits of man.-We cannot think a good thought of ourselves: much less can we say well, or do well of ourselves,” (Hom. on the misery of man). We are, in short, what the Scripture affirms us to be, naturally dead in trespasses and sins: and no dead man can make himself to differ from another. Conversion is a new birth, a resurrection, a new creation. What infant ever begat himself? What inanimate carcase ever quickened and raised itself? What creature ever created itself?

Boast not then of your freewill: for it is like what the prophet saith of Nineveh, empty, and void, and waste. They that feel not this, resemble delirious persons in a high fever: who imagine that nothing ails them, while in fact they are at the very gates of death. Nay, mankind in their native state are more than at the gates of death. The traveller, in the parable, who went down from Jerusalem to Jericho, and fell among robbers, is said to have been left half-dead: but the degenerate sons of Adam are, spiritually speaking, stark-dead to God. An unrenewed man has not one spiritual sense left: no hearing of the promises; no sight of his own misery, nor of God’s holiness, nor of the perfect purity of the law, nor of Christ as an absolute Saviour, nor of the blessed Spirit as the revealer of Christ in the heart; no taste of the Father’s everlasting love, nor of communion with him through the ministration of the Holy Ghost; no feeling of grace in a way of conviction, comfort, and sanctification; no hungerings and thirstings after spiritual enjoyments and sweet assurances; no motive tendencies, no outgoings of soul after the blood, righteousness, and intercession of Jesus Christ. If we experience these, they are indications of spiritual life: and we may take those reviving words to ourselves, Flesh and blood hath not revealed this unto thee, but my Father who is in heaven.

Beg the Lord to shew you the depth of your fall. Free grace, finished salvation, imputed righteousness, atoning blood, unchangeable mercy, and the whole chain of evangelical blessings, will then be infinitely precious to your heart.
Prize the covenant of redemption, which is a better covenant and founded upon better promises than that which Adam broke. The covenant of works said “Do, and live: sin, and die.” The covenant of grace says, “I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more.” The covenant of works insisted on a perfection of personal obedience: the covenant of grace provided and accepts the perfect atonement and righteousness of Christ as ours.

This shews both the folly and wickedness of depending on our own works for salvation. Which soul-destroying delusion is founded on ignorance that the covenant of works was broken and annulled the very moment Adam fell. I mean annulled, as to any possibility of salvation by it: else it is still in full force as the ministration of condemnation and death to every soul that finally clings to it for pardon and eternal life. Man, unfallen, might have been saved by works. But there is no deliverance for fallen man, except by the free grace of the Father, and the imputed righteousness of a sacrificed Redeemer. -Therefore,

Let the sense of our original depravation, of our continued vileness, and the impossibility of our being saved in a legal way, induce us to prize the blood, obedience, and intercession of Jesus, the second Adam, the Lord from heaven. This is the inference drawn by the apostle himself from the doctrine I have been asserting. Therefore, says he, as by the offence of one, judgment came upon all men [even upon all the elect themselves] unto condemnation; so, by the righteousness of one, the free gift came upon all men [upon all the elect, believing world] unto justification of life: for as by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous. Rom. v. 18, 19. —And elsewhere St. Paul reasons in the same manner: All [i.e. all God’s elect, no less than others] have sinned and come short of the glory of God. What is the consequence? It is immediately added, being justified freely by his grace, through the redemption that is in Jesus Christ. Rom. iii. 23, 24.
Hence likewise appear the necessity and value of effectual calling. Why does our Lord say, that except a man be born again, he cannot see the kingdom of God? Because we are totally sinful and corrupt by nature: as unfit for, and as incapable of, enjoying the glories of the celestial world, as a beetle is of being elevated to the dignity and office of a first minister of state.
Since such is the natural condition of man with regard to spiritual things; take heed that you do not look upon election, justification, redemption, and regeneration, as mere technical terms, belonging to divinity as a system, or science. They are infinitely more. These and such- like terms are expressive of the greatest and most important realities: without the experience of which, we are condemned, ruined, lost.
The doctrine of original sin is the basis of the millennium. The earth, which is disordered and put out of course through the offence of man, will be restored to its primitive beauty, purity, and regularity, when Jesus shall descend to reign in person with his saints. 2 Pet. iii. 13.
Original sin accounts for the remaining imperfections, too visible in them that are born of God. The brightest saints below ever had, and ever will have, their darksides. Abraham, Noah, Job, David, Hezekiah, Jeremiah, Paul, Peter, John, were sanctified but in part. On earth, God’s converted people are each a compound of light and shades. In glory we shall be all light, without any mixture of shade whatever.
Since the earth and its inhabiters are degenerated from their original state, let not believers be afraid to die.

“Death has no pang, but what frail life imparts;

Nor life true joy, but what kind death improves.”

By quitting its mortal cage, the heaven-born soul is delivered from all its sins and cares and pains; and kindles into perfection of holiness and majesty and joy. At the appointed time the body too will partake of complete redemption; and be delivered, totally and eternally delivered into the glorious liberty and dignity of the children of God. —Accomplish, Lord, the number of thine elect, and hasten thy kingdom!

Laws and Statutes for Students of Harvard College

Tue, 30 Dec 2008 23:04:32 +0100

Harvard College Laws of 1642

When any Schollar is able to Read Tully or such like classicall Latine Author ex tempore, and make and speake true Latin in verse and prose suo (ut aiunt) Marte, and decline perfectly the paradigmes of Nounes and verbes in the Greeke tongue, then may hee bee admitted into the College, nor shall any claime admission before such qualifications.
Every one shall consider the mayne End of his life and studyes, to know God and Jesus Christ which is Eternall life. John 17.3.
Seeing the Lord giveth wisdome, every one shall seriously by prayer in secret, seeke wisdome of him. Prov. 2.2,3 etc.
Every one shall so exercise himselfe in reading the Scriptures twice a day that they bee ready to give an account of their proficiency therein, both in theoreticall observations of Language and Logicke, and in practicall and spirituall truthes as their tutor shall require according to their severall abilities respectively, seeing the Entrance of the word giveth light etc. Psal. 119, 130.
In the publicke Church assembly they shall carefully shunne all gestures that shew any contempt or neglect of Gods ordinances and bee ready to give an account to their tutors of their profiting and to use the helpes of Storing themselves with knowledge, as their tutours shall direct them, and all Sophisters and Bachellors (until themselves make common place) shall publiquely repeate Sermons in the Hall whenver they are called forth.
they shall eschew all prophanation of Gods holy name, attributes, word, ordinances, and times of worship, and study with Reverence and love carefully to reteine God and his truth in their minds.
they shall honour as their parents, Magistrates, Elders, tutours and aged persons, by beeing silent in their presence (except they bee called on to answer) not gainesaying shewing all those laudable expressions of honour and Reverence in their presence, that are in uses as bowing before them standing uncovered or the like.
they shall be slow to speake, and eschew not onely oathes, Lies, and uncertaine Rumours, but likewise all idle, foolish, bitter scoffing, frothy wanton words and offensive gestures.

Harvard College Laws of 1700

(Source: Cotton Mather, Magnalia Christi Americana,Volume II)

Statutes, laws and privileges, approved and sanctioned by the president and fellows of Harvard College at Cambridge in New England: to which both scholars and students, candidates for admission as well as those admitted, are required to conform, for the promotion of learning and good morals.

Everyone competent to read Cicero or any other classic author of that kind extemporaneously, and also to speak and write Latin prose and verse with tolerable skill and without assistance, and of declining the Greek nouns and verbs, may expect to be admitted to the College: if deficient in any of these qualifications, he cannot under any circumstances be admitted.
All persons admitted to the College must board at the Commons, and must each pay three pounds to the steward on their entrance, and must discharge all arrears at the end of every three months; nor shall any under-graduate of the institution be allowed to board out of the College, unless by special permission of the President, or his tutor. If leave to do so shall be granted by either of these officers, the student shall faithfully observe the usual rules of the Common; but if any evey shall leave College for private quarters, without permission of the President or Tutor, he shall not enjoy any privilege of the institution.
While the youth is here, he will be required to be diligent, and to observe study-hours with the same strictness as he does those of public recitation.
Every student must regard it as his duty to attend all College exercises, secular and religious, public and private. While in the Freshman class, he must speak in public on the stage eight times a year. Sophisters [sophomores] must be present at a public debate twice a week. Both bachelors and sophisters must write out an analysis in some branch of sacred literature: bachelors will discuss in public philosophical questions once a fortnight, under the superintendence of the President: in the President’s absence, the two senior tutors will act as a moderator by turns.
No one must, under any pretext, be found in the society of any depraved or dissolute person.
No one in the lower class shall leave town without express permission from teh President or tutors: nor shall any student, to whatever class he may belong, visit any shop or tavern, to eat and drink, unless invited by a parent, guardian, step-parent, or some such relative.
No student shall buy, sell or exchange any thing without the approval of his parents, guardians or tutors. Whoever shall violate this rule, shall be fined by the President or tutor, according to the magnitude of the offense.
All students must refrain from wearing rich and showy clothing, nor must anyone go out of the college yard, unless in his gown, coat, or cloak.
Every under-graduate shall be called by his surname only, unless he is a commoner, or the oldest son of a gentleman, or the child of a noble house.
Every commoner shall pay five pounds for the perpetual use of the college, before admission.
Every scholar in the lower class shall pay his tutor two pounds a year; unless he be a commoner, when he shall pay three pounds a year.
No person in a higher class, Tutors and Fellows of the college excepted, shall be allowed to force a freshman or junior to go on errands or do other services, by blows, threats or language of any kind. And any undergraduate who violates this rule, shall be punished by bodily chastisement, expulsion, or such other mode as shall seem adviseable to the President and Fellows.
Students of all grades are to abstain from dice, cards and every species of gaming for money, under penalty, in the case of a graduate, of twenty shillings for each offense; and, if the offender is an undergraduate, he shall be liable to punishment, at the discretion of the President or tutor shall assign.
If any student is absent from prayers, or recitation, unless necessarily detained, or by permission of the President or tutor, he shall be liable to an admonition; and if he commit the offence more than once in a week, to such other punishment as the President or tutor shall assign.
No student shall be absent from his studies or stated exercises for any reason, (unless it is first made known to the President or tutor, and by them approved) with the exception of the half-hour allowed for lunch, and half-hour for dinner and also for supper, until nine o’clock.
If any student shall, either through wilfulness or negligence, violate any law of God or of this college, after being twice admonished, he shall suffer severe punishment, at the discretion of the President or his tutor. But in high-handed offences, no such modified forms of punishment need be expected.
Every student who, on trial, shall be able to translate from the original Latin text, and logically to explain the Holy Scriptures, both of the Old and New Testament, and shall also be thoroughly acquainted with the principles of natural and moral philosophy, and shall be blameless in life and character, and approved at public examination by the President and the Fellows of the College, may receive the first degree. Otherwise, no one shall be admitted to the first degree in Arts, unless at the end of three years and ten months from the time of his admission.
Every scholar who has maintained a good standing, and exhibited a written synopsis of logic, natural and moral philosophy, arithmetic and astronomy, and shall be prepared to defend a proposition or thesis; shall also be versed in the original languages, as aforesaid: and who carries with him a reputation for upright character and diligence in study, and shall pass successfully a public examination, shall be admitted to the second, or Master’s degree.

Directions For Judging Of Persons’ Experiences

Tue, 30 Dec 2008 23:21:55 +0100

See to it that the operation be such upon the will or heart, not on the Imagination, nor on the speculative understanding or motions of the mind, though they draw great affections after ‘em as the consequence.

That the trouble of mind be reasonable, that the mind be troubled about those things that it has reason to be troubled about; and that the trouble seems mainly to operate in such a manner, with such a kind of trouble and exercise as is reasonable: founded on reasonable, solid consideration; a solid sense and conviction of truth, as of things as they are indeed.

That it be because their state appears terrible on the account of those things, wherein its dreadfulness indeed consists; and that their concern be solid, not operating very much by pangs and sudden passions, freaks and frights, and a capriciousness of mind.

That under their seeming convictions it be sin indeed; that they are convinced of their guilt, in offending and affronting so great a God: One that so hates sin, and is so set against it, to punish it, &c.

That they be convinced both of sins of heart and life: that their pretenses of sense of sin of heart ben’t without reflection on their wicked practice; and also that they are not only convinced of sin of practice, but sin of heart. And in both, that what troubles ‘em be those things wherein their wretchedness has really chiefly consisted.

That they are convinced of their spiritual sins, consisting in their sinful defects, living without love to God, without accepting Christ, gratitude to Him, &c.

That the convictions they have of the insufficiency and vanity of their own doings, ben’t only from some sense of wanderings of mind, and other sinful behaviour mixed; but from a conviction of the sinful defects of their duties, their not being done from a right principle; and so as having no goodness at all mixed with the bad, but altogether corrupt.

That it is truly conviction of sin that convinces them of the Justice of God in their damnation, in rejecting their prayers, disregarding their sorrowful case, and all desires and endeavors after deliverance, &c., and not merely any imagination or pang, and melting of affection through some real or supposed instance of Divine Goodness.

That they be so convinced of sin as not in the inward thought and habit of their minds to excuse themselves, and impliedly quarrel with God, because of their impotency: for instance, that they don’t excuse their slight of Christ, and want of love to Him, because they can’t esteem and love Him.

That they don’t evidently themselves look on their convictions [as] great, and ben’t taken with their own humiliation.

That which should be chiefly looked at should be evangelical. If this be sound, we have no warrant to insist upon it, that there be manifest a remarkable work, purely legal, wherein was nothing of grace. So with regard to Convictions and Humiliation; only seeing to it that the mind is indeed convinced of these things, and sees ‘em [sees] that [which] many Divines insisted should be seen, under a purely legal work. And also seeing to it that the convictions there are, seem to be deep and fixed, and to have a powerful governing influence on the temper of the mind, and a very direct respect to practice.

See to it

That they have not only pretended convictions of sin; but a proper mourning for sin. And also, that sin is burdensome to them, and that their hearts are tender and sensible with respect to it...the object of their care and dread.

That God and Divine things are admirable on account of the beauty of their moral perfection.

That there is to be discerned in their sense of the sufficiency of Christ, a sense of that Divine, supreme, and spiritual excellency of Christ, wherein this sufficiency fundamentally consists; and that the sight of this excellency is really the foundation of their satisfaction as to His sufficiency.

That their conviction of the truth of Divine things be discerned to be truly some way or other primarily built on a sense of their Divine excellency.

That their discoveries and illuminations and experiences in general, are not superficial pangs, flashes, imagination, freaks, but solid, substantial, deep, inwrought into the frame and temper of their minds, and discovered to have respect to practice.

That they long after holiness, and that all their experiences increase their longing.

Let ‘em be inquired of concerning their disposition and willingness to bear the Cross, sell all for Christ, choosing their portion in heaven, &c.

Whether their experience have a respect to practice in these ways. That their behaviour at present seems to be agreeable to such experiences.

Whether it inclines ‘em much to think of Practice, and more and more for past ill practice.

Makes a disposition to ill practices dreadful.

Makes ‘em long after perfect freedom from sin, and after those things wherein Holiness consists; and by fixed and strong resolutions, attended with fear and jealousy of their own hearts.

Whether, when they tell of their experiences, it is not with such an air that you as it were feel that they expect to be admired and applauded, and [whether they] won’t be disappointed if they fail of discerning in you something of that nature; and shocked and displeased if they discover the contrary.

Inquire whether their joy be truly and properly joy in God and in Christ; joy in Divine Good; or whether it ben’t wholly joy in themselves, joy in their own excellencies or privileges, in their experiences; what God has done for them, or what He has promised He will do for them; and whether they ben’t affected with their own discoveries and affections.”

Sinners In The Hands Of An Angry God

Tue, 30 Dec 2008 23:22:49 +0100

“Their foot shall slide in due time.” Deut. xxxii. 35.

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God’s visible people, and who lived under the means of grace; but who, notwithstanding all God’s wonderful works towards them, remained (as ver. 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text. The expression I have chosen for my text, Their foot shall slide in due time, seems to imply the following doings, relating to the punishment and destruction to which these wicked Israelites were exposed.

That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, Psalm lxxiii. 18. “Surely thou didst set them in slippery places; thou castedst them down into destruction.”

It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in Psalm lxxiii. 18, 19. “Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment!”
Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
That the reason why they are not fallen already, and do not fall now, is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon is this. “There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.” By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.

The truth of this observation may appear by the following considerations.

There is no want of power in God to cast wicked men into hell at any moment. Men’s hands cannot be strong when God rises up. The strongest have no power to resist him, nor can any deliver out of his hands.-He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, who has found means to fortify himself, and has made himself strong by the numbers of his followers. But it is not so with God. There is no fortress that is any defence from the power of God. Though hand join in hand, and vast multitudes of God’s enemies combine and associate themselves, they are easily broken in pieces. They are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so it is easy for us to cut or singe a slender thread that any thing hangs by: thus easy is it for God, when he pleases, to cast his enemies down to hell. What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down?
They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?” Luke xiii. 7. The sword of divine justice is every moment brandished over their heads, and it is nothing but the hand of arbitrary mercy, and God’s mere will, that holds it back.
They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. John iii. 18. “He that believeth not is condemned already.” So that every unconverted man properly belongs to hell; that is his place; from thence he is, John viii. 23. “Ye are from beneath.” And thither be is bound; it is the place that justice, and God’s word, and the sentence of his unchangeable law assign to him.
They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell. And the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as he is with many miserable creatures now tormented in hell, who there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth: yea, doubtless, with many that are now in this congregation, who it may be are at ease, than he is with many of those who are now in the flames of hell.

So that it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose his hand and cut them off. God is not altogether such an one as themselves, though they may imagine him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them.

The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The scripture represents them as his goods, Luke xi. 12. The devils watch them; they are ever by them at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back. If God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should perrnit it, they would be hastily swallowed up and lost.
There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments as they do in them. The souls of the wicked are in scripture compared to the troubled sea, Isa. lvii. 20. For the present, God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, but no further;” but if God should withdraw that restraining power, it would soon carry all before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, whereas if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.
It is no security to wicked men for one moment, that there are no visible means of death at hand. It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages, shows this is no evidence, that a man is not on the very brink of eternity, and that the next step will not be into another world. The unseen, unthought-of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear, that God had need to be at the expence of a miracle, or go out of the ordinary course of his providence, to destroy any wicked nian, at any moment. All the means that there are of sinners going out of the world, are so in God’s hands, and so universally and absolutely subject to his power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, do not secure them a moment. To this, divine providence and universal experience do also bear testimony. There is this clear evidence that men’s own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world, and others, with regard to their liableness to early and unexpected death: but how is it in fact? Eccles. ii. 16. “How dieth the wise man? even as the fool.”
All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.

But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those who are now alive: it was not because they did not lay out matters as well for themselves to secure their own escape. If we could speak with them, and inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell ever to be the subects of that misery: we doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good. I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: Death outwitted me: God’s wrath was too quick for me. Oh, my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying, Peace and safety, then suddenly destruction came upon me.

God has laid himself under no obligation, by any promise to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant.

So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.

So that, thus it is that natural men are held in the hand of God, over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out: and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short, they have no refuge, nothing to take hold of, all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.

Application

The use of this awful subject may be for awakening unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ.-That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of, there is nothing between you and hell but the air; it is only the power and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it; but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his band, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. It is true, that judgment against your evil works has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are constantly rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.

The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood. Thus all you that never passed under a great change of heart,

by the mighty power of the Spirit of God upon your souls; all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God. However you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things on which they depended for peace and safety, were nothing but thin air and empty shadows.

The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince; and yet it is nothing but his hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you, as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment. And consider here more particularly

Whose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Prov. xx. 2. “The fear of a king is as the roaring of a lion: Whoso provoketh him to anger, sinneth against his own soul.” The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth. It is but little that they can do, when most enraged, and when they have exerted the utmost of their fury. All the kings of the earth, before God, are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred is to be despised. The wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater. Luke xii. 4, 5. “And I say unto you, my friends, Be not afraid of them that kill the body, and after that, have no more that they can do. But I will forewarn you whom you shall fear: fear him, which after he hath killed, hath power to cast into hell: yea, I say unto you, Fear him.”
It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in Isaiah lix. 18. “According to their deeds, accordingly he will repay fury to his adversaries.” So Isaiah lxvi. 15. “For behold, the Lord will come with fire, and wifh his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And in many other places. So, Rev. xix. 15, we read of “the wine press of the fierceness and wrath of Almighty God.” The words are exceeding terrible. If it had only been said, “the wrath of God,” the words would have implied that which is infinitely dreadful: but it is “the fierceness and wrath of God.” The fury of God! the fierceness of Jehovah! Oh, how dreadful must that be! Who can utter or conceive what such expressions carry in them! But it is also “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of his almighty power in what the fierceness of his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. Oh! then, what will be the consequence! What will become of the poor worms that shall suffer it! Whose hands can be strong? And whose heart can endure? To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk who shall be the subject of this!

Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger, implies, that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you shall not suffer beyond what strict justice requires. Nothing shall be withheld, because it is so hard for you to bear. Ezek. viii. 18. “Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet I will not hear them.” Now God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement of obtaining mercy. But when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare. God will have no other use to put you to, but to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but to be filled full of wrath. God will be so far from pitying you when you cry to him, that it is said he will only “laugh and mock,” Prov. i. 25, 26, &c.

How awful are those words, Isa. lxiii. 3, which are the words of the great God. “I will tread them in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.” It is perhaps impossible to conceive of words that carry in them greater manifestations of these three things, vis. contempt, and hatred, and fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favour, that instead of that, he will only tread you under foot. And though he will know that you cannot bear the weight of omnipotence treading upon you, yet he will not regard that, but he will crush you under his feet without mercy; he will crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you, in the utmost contempt: no place shall be thought fit for you, but under his feet to be trodden down as the mire of the streets.

The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that would provoke them. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave orders that the burning fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it. But the great God is also willing to show his wrath, and magnify his awful majesty and mighty power in the extreme sufferings of his enemies. Rom. ix. 22. “What if God, willing to show his wrath, and to make his power known, endure with much long-suffering the vessels of wrath fitted to destruction?” And seeing this is his design, and what he has determined, even to show how terrible the unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed his awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it. Isa. xxxiii. 12-14. “And the people shall be as the burnings of lime, as thorns cut up shall they be burnt in the fire. Hear ye that are far off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites,” &c.

Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. Isa. lxvi. 23, 24. “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh.”

It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long for ever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. Oh, who can express what the state of a soul in such circumstances is! All that we can possibly say about it, gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: For “who knows the power of God’s anger?”

How dreadful is the state of those that are daily and hourly in the danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh that you would consider it, whether you be young or old! There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But, alas! instead of one, how many is it likely will remember this discourse in hell? And it would be a wonder, if some that are now present should not be in hell in a very short time, even before this year is out. And it would be no wonder if some persons, that now sit here, in some seats of this meeting-house, in health, quiet and secure, should be there before to-morrow morning. Those of you that finally continue in a natural condition, that shall keep out of hell longest will be there in a little time! your damnation does not slumber; it will come swiftly, and, in all probability, very suddenly upon many of you. You have reason to wonder that you are not already in hell. It is doubtless the case of some whom you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair; but here you are in the land of the living and in the house of God, and have an opportuniry to obtain salvation. What would not those poor damned hopeless souls give for one day’s opportunity such as you now enjoy!

And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God. Many are daily coming from the east, west, north and south; many that were very lately in the same miserable condition that you are in, are now in a happy state, with their hearts filled with love to him who has loved them, and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit! How can you rest one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield, where they are flocking from day to day to Christ?

Are there not many here who have lived long in the world, and are not to this day born again? and so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath? Oh, sirs, your case, in an especial manner, is extremely dangerous. Your guilt and hardness of heart is extremely great. Do you not see how generally persons of your years are passed over and left, in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves, and awake thoroughly out of sleep. You cannot bear the fierceness and wrath of the infinite God.-And you, young men, and young women, will you neglect this precious season which you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as with those persons who spent all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness. And you, children, who are unconverted, do not you know that you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted, and are become the holy and happy children of the King of kings?

And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now harken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of such great favours to some, will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden, and their guilt increases apace at such a day as this, if they neglect their souls; and never was there so great danger of such persons being given up to hardness of heart and blindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the greater part of adult persons that ever shall be saved, will be brought in now in a little time, and that it will be as it was on the great out-pouring of the Spirit upon the Jews in the apostles’ days; the election will obtain, and the rest will be blinded. If this should be the case with you, you will eternally curse this day, and will curse the day that ever you was born, to see such a season of the pouring out of God’s Spirit, and will wish that you had died and gone to hell before you had seen it. Now undoubtedly it is, as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree which brings not forth good fruit, may be hewn down and cast into the fire.

Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation: Let every one fly out of Sodom: “Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed.”

God’s Sovereignty in the Salvation of Men

Tue, 30 Dec 2008 23:29:43 +0100

“Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (Romans 9:18).

The apostle, in the beginning of this chapter, expresses his great concern and sorrow of heart for the nation of the Jews, who were rejected of God. This leads him to observe the difference which God made by election between some of the Jews and others, and between the bulk of that people and the christian Gentiles. In speaking of this he enters into a more minute discussion of the sovereignty of God in electing some to eternal life, and rejecting others, than is found in any other part of the Bible; in the course of which he quotes several passages from the Old Testament, confirming and illustrating this doctrine. In the ninth verse he refers us to what God said to Abraham, showing his election of Isaac before Ishmael - “For this is the word of promise; At this time will I come, and Sarah shall have a son:” then to what God had said to Rebecca, showing his election of Jacob before Esau; “The elder shall serve the younger:” in the thirteenth verse, to a passage from Malachi, “Jacob have I loved, but Esau have I hated:” in the fifteenth verse, to what God said to Moses, “I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion:” and the verse preceding the text, to what God says to Pharaoh, “For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” In what the apostle says in the text, he seems to have respect especially to the two last-cited passages: to what God said to Moses in the fifteenth verse, and to what he said to Pharaoh in the verse immediately preceding. God said to Moses, “I will have mercy on whom I will have mercy.” To this the apostle refers in the former part of the text. And we know how often it is said of Pharaoh, that God hardened his heart. And to this the apostle seems to have respect in the latter part of the text; “and whom he will he hardeneth.” We may observe in the text,

God’s different dealing with men. He hath mercy on some, and hardeneth others. When God is here spoken of as hardening some of the children of men, it is not to be understood that God by any positive efficiency hardens any man’s heart. There is no positive act in God, as though he put forth any power to harden the heart. To suppose any such thing would be to make God the immediate author of sin. God is said to harden men in two ways: by withholding the powerful influences of his Spirit, without which their hearts will remain hardened, and grow harder and harder; in this sense he hardens them, as he leaves them to hardness. And again, by ordering those things in his providence which, through the abuse of their corruption, become the occasion of their hardening. Thus God sends his word and ordinances to men which, by their abuse, prove an occasion of their hardening. So the apostle said, that he was unto some “a savour of death unto death.” So God is represented as sending Isaiah on this errand, to make the hearts of the people fat, and to make their ears heavy, and to shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isa. 6:10. Isaiah’s preaching was, in itself, of a contrary tendency, to make them better. But their abuse of it rendered it an occasion of their hardening. As God is here said to harden men, so he is said to put a lying spirit in the mouth of the false prophets. 2 Chron. 18:22. That is, he suffered a lying spirit to enter into them. And thus he is said to have bid Shimei curse David. 2 Sam. 16:10. Not that he properly commanded him; for it is contrary to God’s commands. God expressly forbids cursing the ruler of the people. Exod. 22:28. But he suffered corruption at that time so to work in Shimei, and ordered that occasion of stirring it up, as a manifestation of his displeasure against David.
The foundation of his different dealing with mankind; viz. his sovereign will and pleasure. “He hath mercy on whom he will have mercy, and whom he will he hardeneth.” This does not imply, merely, that God never shows mercy or denies it against his will, or that he is always willing to do it when he does it. A willing subject or servant, when he obeys his lord’s commands, may never do any thing against his will, nothing but what he can do cheerfully and with delight; and yet he cannot be said to do what he wills in the sense of the text. But the expression implies that it is God’s mere will and sovereign pleasure, which supremely orders this affair. It is the divine will without restraint, or constraint, or obligation.

Doctrine. God exercises his sovereignty in the eternal salvation of men. He not only is sovereign, and has a sovereign right to dispose and order in that affair; and he not only might proceed in a sovereign way, if he would, and nobody could charge him with exceeding his right; but he actually does so; he exercises the right which he has. In the following discourse, I propose to show,

I. What is God’s sovereignty.

II. What God’s sovereignty in the salvation of men implies.

III. That God actually doth exercise his sovereignty in this matter.

IV. The reasons for this exercise.

VI. I would show what is God’s sovereignty.

The sovereignty of God is his absolute, independent right of disposing of all creatures according to his own pleasure. I will consider this definition by the parts of it.

The will of God is called his mere pleasure,

In opposition to any constraint. Men may do things voluntarily, and yet there may be a degree of constraint. A man may be said to do a thing voluntarily, that is, he himself does it; and, all things considered, he may choose to do it; yet he may do it out of fear, and the thing in itself considered be irksome to him, and sorely against his inclination. When men do things thus, they cannot be said to do them according to their mere pleasure.
In opposition to its being under the will of another. A servant may fulfil his master’s commands, and may do it willingly, and cheerfully, and may delight to do his master’s will; yet when he does so, he does not do it of his own mere pleasure. The saints do the will of God freely. They choose to do it; it is their meat and drink. Yet they do not do it of their mere pleasure and arbitrary will; because their will is under the direction of a superior will.
In opposition to any proper obligation. A man may do a thing which he is obliged to do, very freely; but he cannot be said to act from his own mere will and pleasure. He who acts from his own mere pleasure, is at full liberty; but he who is under any proper obligation, is not at liberty, but is bound. Now the sovereignty of God supposes, that he has a right to dispose of all his creatures according to his mere pleasure in the sense explained. And his right is absolute and independent. Men may have a right to dispose of some things according to their pleasure. But their right is not absolute and unlimited. Men may be said to have a right to dispose of their own goods as they please. But their right is not absolute; is has limits and bounds. They have a right to dispose of their own goods as they please, provided they do not do it contrary to the law of the state to which they are subject, or contrary to the law of God. Men’s right to dispose of their things as they will, is not absolute, because it is not independent. They have not an independent right to what they have, but in some things depend on the community to which they belong, for the right they have; and in every thing depend on God. They receive all the right they have to any thing from God. But the sovereignty of God imports that he has an absolute, and unlimited, and independent right of disposing of his creatures as he will. I proposed to inquire,

II. What God’s sovereignty in the salvation of men implies. In answer to this inquiry, I observe, it implies that God can either bestow salvation on any of the children of men, or refuse it, without any prejudice to the glory of any of his attributes, except where he has been pleased to declare, that he will or will not bestow it. It cannot be said absolutely, as the case now stands, that God can, without any prejudice to the honour of any of his attributes, bestow salvation on any of the children of men, or refuse it; because, concerning some, God has been pleased to declare either that he will or that he will not bestow salvation on them; and thus to bind himself by his own promise. And concerning some he has been pleased to declare, that he never will bestow salvation upon them; viz. those who have committed the sin against the Holy Ghost. Hence, as the case now stands, he is obliged; he cannot bestow salvation in one case, or refuse it in the other, without prejudice to the honour of his truth. But God exercised his sovereignty in making these declarations. God was not obliged to promise that he would save all who believe in Christ; nor was he obliged to declare, that he who committed the sin against the Holy Ghost should never be forgiven. But it pleased him so to declare. And had it not been so that God had been pleased to oblige himself in these cases, he might still have either bestowed salvation, or refused it, without prejudice to any of his attributes. If it would in itself be prejudicial to any of his attributes to bestow or refuse salvation, then God would not in that matter act as absolutely sovereign. Because it then ceases to be a merely arbitrary thing. It ceases to be a matter of absolute liberty, and is become a matter of necessity or obligation. For God cannot do any thing to the prejudice of any of his attributes, or contrary to what is in itself excellent and glorious. Therefore,

God can, without prejudice to the glory of any of his attributes, bestow salvation on any of the children of men, except on those who have committed the sin against the Holy Ghost. The case was thus when man fell, and before God revealed his eternal purpose and plan for redeeming men by Jesus Christ. It was probably looked upon by the angels as a thing utterly inconsistent with God’s attributes to save any of the children of men. It was utterly inconsistent with the honour of the divine attributes to save any one of the fallen children of men, as they were in themselves. It could not have been done had not God contrived a way consistent with the honour of his holiness, majesty, justice, and truth. But since God in the gospel has revealed that nothing is too hard for him to do, nothing beyond the reach of his power, and wisdom, and sufficiency; and since Christ has wrought out the work of redemption, and fulfilled the law by obeying, there is none of mankind whom he may not save without any prejudice to any of his attributes, excepting those who have committed the sin against the Holy Ghost. And those he might have saved without going contrary to any of his attributes, had he not been pleased to declare that he would not. It was not because he could not have saved them consistently with his justice, and consistently with his law, or because his attribute of mercy was not great enough, or the blood of Christ not sufficient to cleanse from that sin. But it has pleased him for wise reasons to declare that that sin shall never be forgiven in this world, or in the world to come. And so now it is contrary to God’s truth to save such. But otherwise there is no sinner, let him be ever so great, but God can save him without prejudice to any attribute; if he has been a murderer, adulterer, or perjurer, or idolater, or blasphemer, God may save him if he pleases, and in no respect injure his glory. Though persons have sinned long, have been obstinate, have committed heinous sins a thousand times, even till they have grown old in sin, and have sinned under great aggravations: let the aggravations be what they may; if they have sinned under ever so great light; if they have been backsliders, and have sinned against ever so numerous and solemn warnings and strivings of the Spirit, and mercies of his common providence: though the danger of such is much greater than of other sinners, yet God can save them if he pleases, for the sake of Christ, without any prejudice to any of his attributes. He may have mercy on whom he will have mercy. He may have mercy on the greatest of sinners, if he pleases, and the glory of none of his attributes will be in the least sullied. Such is the sufficiency of the satisfaction and righteousness of Christ, that none of the divine attributes stand in the way of the salvation of any of them. Thus the glory of any attribute did not at all suffer by Christ’s saving some of his crucifiers.
God may save any of them without prejudice to the honour of his holiness. God is an infinitely holy being. The heavens are not pure in his sight. He is of purer eyes than to behold evil, and cannot look on iniquity. And if God should in any way countenance sin, and should not give proper testimonies of his hatred of it, and displeasure at it, it would be a prejudice to the honour of his holiness. But God can save the greatest sinner without giving the least countenance to sin. If he saves one, who for a long time has stood out under the calls of the gospel, and has sinned under dreadful aggravations; if he saves one who, against light, has been a pirate or blasphemer, he may do it without giving any countenance to their wickedness; because his abhorrence of it and displeasure against it have been already sufficiently manifested in the sufferings of Christ. It was a sufficient testimony of God’s abhorrence against even the greatest wickedness, that Christ, the eternal Son of God, died for it. Nothing can show God’s infinite abhorrence of any wickedness more than this. If the wicked man himself should be thrust into hell, and should endure the most extreme torments which are ever suffered there, it would not be a greater manifestation of God’s abhorrence of it, than the sufferings of the Son of God for it.
God may save any of the children of men without prejudice to the honour of his majesty. If men have affronted God, and that ever so much, if they have cast ever so much contempt on his authority; yet God can save them, if he pleases, and the honour of his majesty not suffer in the least. If God should save those who have affronted him, without satisfaction, the honour of his majesty would suffer. For when contempt is cast upon infinite majesty, its honour suffers, and the contempt leaves an obscurity upon the honour of the divine majesty, if the injury is not repaired. But the sufferings of Christ do fully repair the injury. Let the contempt be ever so great, yet if so honourable a person as Christ undertakes to be a Mediator for the offender, and in the mediation suffer in his stead, it fully repairs the injury done to the majesty of heaven by the greatest sinner.
God may save any sinner whatsoever consistently with his justice. The justice of God requires the punishment of sin. God is the Supreme Judge of the world, and he is to judge the world according to the rules of justice. It is not the part of a judge to show favour to the person judged; but he is to determine according to a rule of justice without departing to the right hand or left. God does not show mercy as a judge, but as a sovereign. And therefore when mercy sought the salvation of sinners, the inquiry was how to make the exercise of the mercy of God as a sovereign, and of his strict justice as a judge, agree together. And this is done by the sufferings of Christ, in which sin is punished fully, and justice answered. Christ suffered enough for the punishment of the sins of the greatest sinner that ever lived. So that God, when he judges, may act according to a rule of strict justice, and yet acquit the sinner, if he be in Christ. Justice cannot require any more for any man’s sins, than those sufferings of one of the persons in the Trinity, which Christ suffered. Rom. 3:25,26. “Whom God hath set forth to be a propitiation through faith in his blood; to declare his righteousness, that he might be just, and the justifier of him which believeth in Christ.”
God can save any sinner whatsoever, without any prejudice to the honour of his truth. God passed his word, that sin should be punished with death, which is to be understood not only of the first, but of the second death. God can save the greatest sinner consistently with his truth in this threatening. For sin is punished in the sufferings of Christ, inasmuch as he is our surety, and so is legally the same person, and sustained our guilt, and in his sufferings bore our punishment. It may be objected, that God said, If thou eatest, thou shalt die; as though the same person that sinned must suffer; and therefore why does not God’s truth oblige him to that? I answer, that the word then was not intended to be restrained to him, that in his own person sinned. Adam probably understood that his posterity were included, whether they sinned in their own person or not. If they sinned in Adam, their surety, those words, “if thou eatest,” meant, if thou eatest in thyself, or in thy surety. And therefore, the latter words, “thou shalt die,” do also fairly allow of such a construction as, thou shalt die in thyself, or in thy surety. Isa. 42:21. “The Lord is well pleased for his righteousness’ sake, he will magnify the law and make it honourable.” But,

II. God may refuse salvation to any sinner whatsoever, without prejudice to the honour of any of his attributes. There is no person whatever in a natural condition, upon whom God may not refuse to bestow salvation without prejudice to any part of his glory. Let a natural person be wise or unwise, of a good or ill natural temper, of mean or honourable parentage, whether born of wicked or godly parents; let him be a moral or immoral person, whatever good he may have done, however religious he has been, how many prayers soever he has made, and whatever pains he has taken that he may be saved; whatever concern and distress he may have for fear he shall be damned; or whatever circumstances he may be in; God can deny him salvation without the least disparagement to any of his perfections. His glory will not in any instance be the least obscured by it.

God may deny salvation to any natural person without any injury to the honour of his righteousness. If he does so, there is no injustice nor unfairness in it. There is no natural man living, let his case be what it will, but God may deny him salvation, and cast him down to hell, and yet not be chargeable with the least unrighteous or unfair dealing in any respect whatsoever. This is evident, because they all have deserved hell: and it is no injustice for a proper judge to inflict on any man what he deserves. And as he has deserved condemnation, so he has never done any thing to remove the liability, or to atone for the sin. He never has done any thing whereby he has laid any obligations on God not to punish him as he deserved.
God may deny salvation to any unconverted person whatever without any prejudice to the honour of his goodness. Sinners are sometimes ready to flatter themselves, that though it may not be contrary to the justice of God to condemn them, yet it will not consist with the glory of his mercy. They think it will be dishonourable to God’s mercy to cast them into hell, and have no pity or compassion upon them. They think it will be very hard and severe, and not becoming a God of infinite grace and tender compassion. But God can deny salvation to any natural person without any disparagement to his mercy and goodness. That, which is not contrary to God’s justice, is not contrary to his mercy. If damnation be justice, then mercy may choose its own object. They mistake the nature of the mercy of God, who think that it is an attribute, which, in some cases, is contrary to justice. Nay, God’s mercy is illustrated by it, as in the twenty-third verse of the context. “That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.”
It is in no way prejudicial to the honour of God’s faithfulness. For God has in no way obliged himself to any natural man by his word to bestow salvation upon him. Men in a natural condition are not the children of promise; but lie open to the curse of the law, which would not be the case if they had any promise to lay hold of.

III. God does actually exercise his sovereignty in men’s salvation.

We shall show how he exercises this right in several particulars. 1. In calling one people or nation, and giving them the means of grace, and leaving others without them. According to the divine appointment, salvation is bestowed in connexion with the means of grace. God may sometimes make use of very unlikely means, and bestow salvation on men who are under very great disadvantages; but he does not bestow grace wholly without any means. But God exercises his sovereignty in bestowing those means. All mankind are by nature in like circumstances towards God. Yet God greatly distinguishes some from others by the means and advantages which he bestows upon them. The savages, who live in the remote parts of this continent, and are under the grossest heathenish darkness, as well as the inhabitants of Africa, are naturally in exactly similar circumstances towards God with us in this land. They are no more alienated or estranged from God in their natures than we; and God has no more to charge them with. And yet what a vast difference has God made between us and them! In this he has exercised his sovereignty. He did this of old, when he chose but one people, to make them his covenant people, and to give them the means of grace, and left all others, and gave them over to heathenish darkness and the tyranny of the devil, to perish from generation to generation for many hundreds of years. The earth in that time was peopled with many great and mighty nations. There were the Egyptians, a people famed for their wisdom. There were also the Assyrians and Chaldeans, who were great, and wise, and powerful nations. There were the Persians, who by their strength and policy subdued a great part of the world. There were the renowned nations of the Greeks and Romans, who were famed over the whole world for their excellent civil governments, for their wisdom and skill in the arts of peace and war, and who by their military prowess in their turns subdued and reigned over the world. Those were rejected. God did not choose them for his people, but left them for many ages under gross heathenish darkness, to perish for lack of vision; and chose one only people, the posterity of Jacob, to be his own people, and to give them the means of grace. Psal. 147:19,20. “He showeth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation; and as for his judgments, they have not known them.” This nation were a small, inconsiderable people in comparison with many other people. Deut. 7:7. “The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.” So neither was it for their righteousness; for they had no more of that than other people. Deut. 9:6. “Understand therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people.” God gives them to understand, that it was from no other cause but his free electing love, that he chose them to be his people. That reason is given why God loved them; it was because he loved them. Deut. 7:8. Which is as much as to say, it was agreeable to his sovereign pleasure, to set his love upon you.

God also showed his sovereignty in choosing that people, when other nations were rejected, who came of the same progenitors. Thus the children of Isaac were chosen, when the posterity of Ishmael and other sons of Abraham were rejected. So the children of Jacob were chosen, when the posterity of Esau were rejected: as the apostle observes in the seventh verse, “Neither because they are the seed of Abraham, are they all children; but in Isaac shall thy seed be called:” and again in verses 10, 11, 12, 13. “And not only this; but when Rebekah also had conceived by one, even by our father Isaac; the children moreover being not yet born, neither having done any good or evil, that the promise of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.” The apostle has not respect merely to the election of the persons of Isaac and Jacob before Ishmael and Esau; but of their posterity. In the passage, already quoted from Malachi, God has respect to the nations, which were the posterity of Esau and Jacob; Mal. 1:2,3. “I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob; and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” God showed his sovereignty, when Christ came, in rejecting the Jews, and calling the Gentiles. God rejected that nation who were the children of Abraham according to the flesh, and had been his peculiar people for so many ages, and who alone possessed the one true God, and chose idolatrous heathen before them, and called them to be his people. When the Messiah came, who was born of their nation, and whom they so much expected, he rejected them. He came to his own, and his own received him not. John 1:11. When the glorious dispensation of the gospel came, God passed by the Jews, and called those who had been heathens, to enjoy the privileges of it. They were broken off, that the Gentiles might be graffed on. Rom. 11:17. She is now called beloved, that was not beloved. And more are the children of the desolate, than the children of the married wife. Isa. 54:1. The natural children of Abraham are rejected, and God raises up children to Abraham of stones. That nation, which was so honoured of God, have now been for many ages rejected, and remain dispersed all over the world, a remarkable monument of divine vengeance. And now God greatly distinguishes some Gentile nations from others, and all according to his sovereign pleasure.

God exercises his sovereignty in the advantages he bestows upon particular persons. All need salvation alike, and all are, naturally, alike undeserving of it; but he gives some vastly greater advantages for salvation than others. To some he assigns their place in pious and religious families, where they may be well instructed and educated, and have religious parents to dedicate them to God, and put up many prayers for them. God places some under a more powerful ministry than others, and in places where there are more of the outpourings of the Spirit of God. To some he gives much more of the strivings and the awakening influences of the Spirit, than to others. It is according to his mere sovereign pleasure.
God exercises his sovereignty in sometimes bestowing salvation upon the low and mean, and denying it to the wise and great. Christ in his sovereignty passes by the gates of princes and nobles, and enters some cottage and dwells there, and has communion with its obscure inhabitants. God in his sovereignty withheld salvation from the rich man, who fared sumptuously every day, and bestowed it on poor Lazarus, who sat begging at his gate. God in this way pours contempt on princes, and on all their glittering splendour. So God sometimes passes by wise men, men of great understanding, learned and great scholars, and bestows salvation on others of weak understanding, who only comprehend some of the plainer parts of Scripture, and the fundamental principles of the christian religion. Yea, there seem to be fewer great men called, than others. And God in ordering it thus manifests his sovereignty. 1 Cor. 1:26,27,28. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.”
In bestowing salvation on some who have had few advantages. God sometimes will bless weak means for producing astonishing effects, when more excellent means are not succeeded. God sometimes will withhold salvation from those who are the children of very pious parents, and bestow it on others, who have been brought up in wicked families. Thus we read of a good Abijah in the family of Jeroboam, and of a godly Hezekiah, the son of wicked Ahaz, and of a godly Josiah, the son of a wicked Amon. But on the contrary, of a wicked Amnon and Absalom, the sons of holy David, and that vile Manasseh, the son a good Hezekiah. Sometimes some, who have had eminent means of grace, are rejected, and left to perish, and others, under far less advantages, are saved. Thus the scribes and Pharisees, who had so much light and knowledge of the Scriptures, were mostly rejected, and the poor ignorant publicans saved. The greater part of those, among whom Christ was much conversant, and who heard him preach, and saw him work miracles from day to day, were left; and the woman of Samaria was taken, and many other Samaritans at the same time, who only heard Christ preach, as he occasionally passed through their city. So the woman of Canaan was taken, who was not of the country of the Jews, and but once saw Jesus Christ. So the Jews, who had seen and heard Christ, and saw his miracles, and with whom the apostles laboured so much, were not saved. But the Gentiles, many of them, who, as it were, but transiently heard the glad tidings of salvation, embraced them, and were converted.
God exercises his sovereignty in calling some to salvation, who have been very heinously wicked, and leaving others, who have been moral and religious persons. The Pharisees were a very strict sect among the Jews. Their religion was extraordinary. Luke 18:11. They were not as other men, extortioners, unjust, or adulterers. There was their morality. They fasted twice a week, and gave tithes of all that they possessed. There was their religion. But yet they were mostly rejected, and the publicans, and harlots, and openly vicious sort of people, entered into the kingdom of God before them. Matt. 21:31. The apostle describes his righteousness while a Pharisee. Philip. 3:6. “Touching the righteousness which is of the law, blameless.” The rich young man, who came kneeling to Christ, saying, Good Master, what shall I do, that I may have eternal life, was a moral person. When Christ bade him keep the commandments, he said, and in his own view with sincerity, “All these have I kept from my youth up.” He had obviously been brought up in a good family, and was a youth of such amiable manners and correct deportment, that it is said, “Jesus beholding him, loved him.” Still he was left; while the thief, that was crucified with Christ, was chosen and called, even on the cross. God sometimes shows his sovereignty by showing mercy to the chief of sinners, on those who have been murderers, and profaners, and blasphemers. And even when they are old, some are called at the eleventh hour. God sometimes shows the sovereignty of his grace by showing mercy to some, who have spent most of their lives in the service of Satan, and have little left to spend in the service of God.
In saving some of those who seek salvation, and not others. Some who seek salvation, as we know both from Scripture and observation, are soon converted; while others seek a long time, and do not obtain at last. God helps some over the mountains and difficulties which are in the way; he subdues Satan, and delivers them from his temptations: but others are ruined by the temptations with which they meet. Some are never thoroughly awakened; while to others God is pleased to give thorough convictions. Some are left to backsliding hearts; others God causes to hold out to the end. Some are brought off from a confidence in their own righteousness; others never get over that obstruction in their way, as long as they live. And some are converted and saved, who never had so great strivings as some who, notwithstanding, perish.

IV. I come now to give the reasons, why God does thus exercise his sovereignty in the eternal salvation of the children of men.

It is agreeable to God’s design in the creation of the universe to exercise every attribute, and thus to manifest the glory of each of them. God’s design in the creation was to glorify himself, or to make a discovery of the essential glory of his nature. It was fit that infinite glory should shine forth; and it was God’s original design to make a manifestation of his glory, as it is. Not that it was his design to manifest all his glory to the apprehension of creatures; for it is impossible that the minds of creatures should comprehend it. But it was his design to make a true manifestation of his glory, such as should represent every attribute. If God glorified one attribute, and not another, such manifestation of his glory would be defective; and the representation would not be complete. If all God’s attributes are not manifested, the glory of none of them is manifested as it is: for the divine attributes reflect glory on one another. Thus if God’s wisdom be manifested, and not his holiness, the glory of his wisdom would not be manifested as it is; for one part of the glory of the attribute of divine wisdom is, that it is a holy wisdom. So if his holiness were manifested, and not his wisdom, the glory of his holiness would not be manifested as it is; for one thing which belongs to the glory of God’s holiness is, that it is a wise holiness. So it is with respect to the attributes of mercy and justice. The glory of God’s mercy does not appear as it is, unless it is manifested as a just mercy, or as a mercy consistent with justice. And so with respect to God’s sovereignty, it reflects glory on all his other attributes. It is part of the glory of God’s mercy, that it is sovereign mercy. So all the attributes of God reflect glory on one another. The glory of one attribute cannot be manifested, as it is, without the manifestation of another. One attribute is defective without another, and therefore the manifestation will be defective. Hence it was the will of God to manifest all his attributes. The declarative glory of God in Scripture is often called God’s name, because it declares his nature. But if his name does not signify his nature as it is, or does not declare any attribute, it is not a true name. The sovereignty of God is one of his attributes, and a part of his glory. The glory of God eminently appears in his absolute sovereignty over all creatures, great and small. If the glory of a prince be his power and dominion, then the glory of God is his absolute sovereignty. Herein appear God’s infinite greatness and highness above all creatures. Therefore it is the will of God to manifest his sovereignty. And his sovereignty, like his other attributes, is manifested in the exercises of it. He glorifies his power in the exercise of power. He glorifies his mercy in the exercise of mercy. So he glorifies his sovereignty in the exercise of sovereignty.
The more excellent the creature is over whom God is sovereign, and the greater the matter in which he so appears, the more glorious is his sovereignty. The sovereignty of God in his being sovereign over men, is more glorious than in his being sovereign over the inferior creatures. And his sovereignty over angels is yet more glorious that his sovereignty over men. For the nobler the creature is, still the greater and higher doth God appear in his sovereignty over it. It is a greater honour to a man to have dominion over men, that over beasts; and a still greater honour to have dominion over princes, nobles, and kings, than over ordinary men. So the glory of God’s sovereignty appears in that he is sovereign over the souls of men, who are so noble and excellent creatures. God therefore will exercise his sovereignty over them. And the further the dominion of any one extends over another, the greater will be the honour. If a man has dominion over another only in some instances, he is not therein so much exalted, as in having absolute dominion over his life, and fortune, and all he has. So God’s sovereignty over men appears glorious, that it extends to every thing which concerns them. He may dispose of them with respect to all that concerns them, according to his own pleasure. His sovereignty appears glorious, that it reaches their most important affairs, even the eternal state and condition of the souls of men. Herein it appears that the sovereignty of God is without bounds or limits, in that it reaches to an affair of such infinite importance. God, therefore, as it is his design to manifest his own glory, will and does exercise his sovereignty towards men, over their souls and bodies, even in this most important matter of their eternal salvation. He has mercy on whom he will have mercy, and whom he will he hardens.

Application. 1. Hence we learn how absolutely we are dependent on God in this great matter of the eternal salvation of our souls. We are dependent not only on his wisdom to contrive a way to accomplish it, and on his power to bring it to pass, but we are dependent on his mere will and pleasure in the affair. We depend on the sovereign will of God for every thing belonging to it, from the foundation to the top-stone. It was of the sovereign pleasure of God, that he contrived a way to save any of mankind, and gave us Jesus Christ, his only-begotten Son, to be our Redeemer. Why did he look on us, and send us a Saviour, and not the fallen angels? It was from the sovereign pleasure of God. It was of his sovereign pleasure what means to appoint. His giving us the Bible, and the ordinances of religion, is of his sovereign grace. His giving those means to us rather than to others, his giving the awakening influences of his Spirit, and his bestowing saving grace, are all of his sovereign pleasure. When he says, “Let there be light in the soul of such an one,” it is a word of infinite power and sovereign grace.

Let us with the greatest humility adore the awful and absolute sovereignty of God. As we have just shown, it is an eminent attribute of the Divine Being, that he is sovereign over such excellent beings as the souls of men, and that in every respect, even in that of their eternal salvation. The infinite greatness of God, and his exaltation above us, appears in nothing more, than in his sovereignty. It is spoken of in Scripture as a great part of his glory. Deut. 32:39. “See now that I, even I, am he, and there is no God with me. I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand.” Psal. 115:3. “Our God is in the heavens; he hath done whatsoever he pleased.” Daniel 4:34,35. “Whose dominion is an everlasting dominion, and his kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the armies of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?” Our Lord Jesus Christ praised and glorified the Father for the exercise of his sovereignty in the salvation of men. Matt. 11:25, 26. “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.” Let us therefore give God the glory of his sovereignty, as adoring him, whose sovereign will orders all things, beholding ourselves as nothing in comparison with him. Dominion and sovereignty require humble reverence and honour in the subject. The absolute, universal, and unlimited sovereignty of God requires, that we should adore him with all possible humility and reverence. It is impossible that we should go to excess in lowliness and reverence of that Being, who may dispose of us to all eternity, as he pleases.
Those who are in a state of salvation are to attribute it to sovereign grace alone, and to give all the praise to him, who maketh them to differ from others. Godliness is no cause for glorying, except it be in God. 1 Cor. 1:29,30,31. “That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. That, according as it is written, He that glorieth, let him glory in the Lord.” Such are not, by any means, in any degree to attribute their godliness, their safe and happy state and condition, to any natural difference between them and other men, or to any strength or righteousness of their own. They have no reason to exalt themselves in the least degree; but God is the being whom they should exalt. They should exalt God the Father, who chose them in Christ, who set his love upon them, and gave them salvation, before they were born, and even before the world was. If they inquire, why God set his love on them, and chose them rather than others, if they think they can see any cause out of God, they are greatly mistaken. They should exalt God the Son, who bore their names on his heart, when he came into the world, and hung on the cross, and in whom alone they have righteousness and strength. They should exalt God the Holy Ghost, who of sovereign grace has called them out of darkness into marvellous light; who has by his own immediate and free operation, led them into an understanding of the evil and danger of sin, and brought them off from their own righteousness, and opened their eyes to discover the glory of God, and the wonderful riches of God in Jesus Christ, and has sanctified them, and made them new creatures. When they hear of the wickedness of others, or look upon vicious persons, they should think how wicked they once were, and how much they provoked God, and how they deserved for ever to be left by him to perish in sin, and that it is only sovereign grace which has made the difference. 1 Cor. 6:10. Many sorts of sinners are there enumerated; fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind. And then in the eleventh verse, the apostle tells them, “Such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” The people of God have the greater cause of thankfulness, more reason to love God, who hath bestowed such great and unspeakable mercy upon them of his mere sovereign pleasure.
Hence we learn what cause we have to admire the grace of God, that he should condescend to become bound to us by covenant; that he, who is naturally supreme in his dominion over us, who is our absolute proprietor, and may do with us as he pleases, and is under no obligation to us; that he should, as it were, relinquish his absolute freedom, and should cease to be merely sovereign in his dispensations towards believers, when once they have believed in Christ, and should, for their more abundant consolation, become bound. So that they can challenge salvation of this Sovereign; they can demand it through Christ, as a debt. And it would be prejudicial to the glory of God’s attributes, to deny it to them; it would be contrary to his justice and faithfulness. What wonderful condescension is it in such a Being, thus to become bound to us, worms of the dust, for our consolation! He bound himself by his word, his promise. But he was not satisfied with that; but that we might have stronger consolation still, he hath bound himself by his oath. Heb. 6:13, etc. “For when God made promise to Abraham, because he could swear by no greater, he sware by himself; saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.”

Let us, therefore, labour to submit to the sovereignty of God. God insists, that his sovereignty be acknowledged by us, and that even in this great matter, a matter which so nearly and infinitely concerns us, as our own eternal salvation. This is the stumbling-block on which thousands fall and perish; and if we go on contending with God about his sovereignty, it will be our eternal ruin. It is absolutely necessary that we should submit to God, as our absolute sovereign, and the sovereign over our souls; as one who may have mercy on whom he will have mercy, and harden whom he will.

And lastly. We may make use of this doctrine to guard those who seek salvation from two opposite extremes - presumption and discouragement. Do not presume upon the mercy of God, and so encourage yourself in sin. Many hear that God’s mercy is infinite, and therefore think, that if they delay seeking salvation for the present, and seek it hereafter, that God will bestow his grace upon them. But consider, that though God’s grace is sufficient, yet he is sovereign, and will use his own pleasure whether he will save you or not. If you put off salvation till hereafter, salvation will not be in your power. It will be as a sovereign God pleases, whether you shall obtain it or not. Seeing, therefore, that in this affair you are so absolutely dependent on God, it is best to follow his direction in seeking it, which is to hear his voice to-day: “To-day if ye will hear his voice, harden not your heart.” Beware also of discouragement. Take heed of despairing thoughts, because you are a great sinner, because you have persevered so long in sin, have backslidden, and resisted the Holy Ghost. Remember that, let your case be what it may, and you ever so great a sinner, if you have not committed the sin against the Holy Ghost, God can bestow mercy upon you without the least prejudice to the honour of his holiness, which you have offended, or to the honour of his majesty, which you have insulted, or of his justice, which you have made your enemy, or of his truth, or of any of his attributes. Let you be what sinner you may, God can, if he pleases, greatly glorify himself in your salvation.

A Godly Man Is A Patient Man

Tue, 30 Dec 2008 23:34:15 +0100

‘Ye have heard of the patience of Job’ (Jas. 5:11).Patience is a star which shines in a dark night. There is a twofold patience:

I. Patience in waiting

If a godly man does not obtain his desire immediately, he will wait till the mercy is ripe: ‘My soul waiteth for the Lord’ (Psa. 130:6). There is good reason why God should have the timing of our mercies: ‘I the Lord will hasten it in his time’ (Isa. 60:22). Deliverance may delay beyond our time, but it will not delay beyond God’s time.

Why should we not wait patiently for God? We are servants; it becomes servants to be in a waiting posture. We wait for everything else; we wait for the fire till it burns; we wait for the seed till it grows (Jas. 5:7). Why cannot we wait for God? God has waited for us (Isa. 30:18). Did he not wait for our repentance? How often did he come year after year before he found fruit? Did God wait for us, and cannot we wait for him? A godly man is content to await God’s leisure; though the vision is delayed, he will wait for it (Hab. 2:3).

2. Patience in bearing trials

This patience is twofold: (a) Either in regard to man, when we bear injuries without revenging, or (b) in regard to God, when we bear his hand without repining. A good man will not only do God’s will, but bear his will: ‘I will bear the indignation of the Lord’ (Mic. 7:9). This patient bearing of God’s will is not:

(i) A stoical apathy; patience is not insensitivity under God’s hand; we ought to be sensitive.

(ii) Enforced patience, to bear a thing because we cannot help it, which (as Erasmus said) is rather necessity than patience. But patience is a cheerful submission of our will to God: ‘The will of the Lord be done’ (Acts 21:14). A godly man acquiesces in what God does, as being not only good but best for himself. The great quarrel between God and us is, Whose will shall stand? Now the regenerate will falls in with the will of God. There are four things opposite to this patient frame of soul:

(a) Disquiet of spirit, when the soul is discomposed and pulled off the hinges, insomuch that it is unfit for holy duties. When the strings of a lute are snarled up, the lute is not fit to make music. So when a Christian’s spirit is perplexed and disturbed, he cannot make melody in his heart to the Lord.

(b) Discontent, which is a sullen, dogged mood. When a man is not angry at his sins, but at his condition, this is different from patience. Discontent is the daughter of pride.

(c) Prejudice, which is a dislike of God and his ways, and a falling off from religion. Sinners have hard thoughts of God, and if he just touches them on a sore spot, they will at once go away from him and throw off his livery.

(d) Self-vindication, when instead of being humbled under God’s hand, a man justifies himself, as if he had not deserved what he suffers. A proud sinner stands upon his own defence, and is ready to accuse God of unrighteousness, which is as if we should tax the sun with darkness. This is far from patience. A godly man subscribes to God’s wisdom and submits to his will. He says not only, ‘Good is the word of the Lord’ (Isa. 39:8), but ‘Good is the rod of the Lord’.

Use: As we would demonstrate ourselves to be godly, let us be eminent in this grace of patience: ‘the patient in spirit is better than the proud in spirit’(Eccles. 7:8). There are some graces which we shall have no need of in heaven. We shall have no need of faith when we have full vision, nor patience when we have perfect joy, but in a dark sorrowful night there is need of these stars to shine (Heb. 10:36). Let us show our patience in bearing God’s will. Patience in bearing God’s will is twofold:

1. When God removes any comfort from us.

2. When God imposes any evil on us.

I. We must be patient when God removes any comfort from us. If God takes away any of our relations -‘I take away the desire of thine eyes with a stroke’(Ezek. 24:16) - it is still our duty patiently to acquiesce in the will of God. The loss of a dear relation is like pulling away a limb from the body. ‘A man dies every time he loses his own kith and kin.’ But grace will make our hearts calm and quiet, and produce holy patience in us under such a severe dispensation. I shall lay down eight considerations which may act like spiritual medicine to kill the worm of impatience under the loss of relations:

(i) The Lord never takes away any comfort from his people without giving them something better. The disciples parted with Christ’s corporal presence and he sent them the Holy Ghost. God eclipses one joy and augments another. He simply makes an exchange; he takes away a flower and gives a diamond.

(ii) When godly friends die, they are in a better condition; they are taken away ‘from the evil to come’ (Isa. 57:1). They are out of the storm and have gone to the haven: ‘Blessed are the dead which die in the Lord’ (Rev. 14:13).The godly have a portion promised them upon their marriage to Christ, but the portion is not paid till the day of their death. The saints are promoted at death to communion with God; they have what they so long hoped for, and prayed for. Why, then, should we be impatient at our friends’ promotion?

(iii) You who are a saint have a friend in heaven whom you cannot lose. The Jews have a saying at their funerals, ‘Let your consolation be in heaven’. Are you mourning somebody close to you? Look up to heaven and draw comfort from there; your best kindred are above. ‘When my father and my mother forsake me, then the Lord will take me up’ (Psa. 27:10).God will be with you in the hour of death: ‘though I walk through the valley of the shadow of death, thou art with me’ (Psa. 23:4). Other friends you cannot keep. God is a friend you cannot lose. He will be your guide in life; your hope in death; your reward after death.

(iv) Perhaps God is correcting you for a fault, and if so, it becomes you to be patient. It may be your friend had more of your love than God and therefore God took away such a relation, so that the stream of your love might run back to him again. A gracious woman had been deprived, first of her children, then of her husband. She said, ‘Lord, thou hast a plot against me; thou intendest to have all my love’. God does not like to have any creature set upon the throne of our affections; he will take away that comfort, and then he shall lie nearest our heart. If a husband bestows a jewel on his wife, and she so falls in love with that jewel as to forget her husband, he will take away the jewel so that her love may return to him again. A dear relation is this jewel. If we begin to idolize it, God will take away the jewel so that our love may return to him again.

(v) A godly relation is parted with, but not lost. That is lost which we have no hope ever of seeing again. Religious friends have only gone a little ahead of us. A time will shortly come when there shall be a meeting without parting (1 Thess. 5:10). How glad one is to see a long-absent friend! Oh, what glorious applause there will be, when old relations meet together in heaven, and are in each other’s embraces! When a great prince lands at the shore, the guns go off in token of joy; when godly friends have all landed at the heavenly shore and congratulate one another on their happiness, what stupendous joy there will be! What music in the choir of angels! How heaven will ring with their praises! And that which is the crown of all, those who were joined in the flesh here shall be joined nearer than ever in the mystic body, and shall lie together in Christ’s bosom, that bed of perfume (1 Thess. 4:17).

(vi) We have deserved worse at God’s hand. Has he taken away a child, a wife, a parent? He might have taken away his Spirit. Has he deprived us of a relation? He might have deprived us of salvation. Does he put wormwood in the cup? We have deserved poison. ‘Thou hast punished us less than our iniquities deserve’ (Ezra 9:13).We have a sea of sin, and only a drop of suffering.

(vii) The patient soul enjoys itself most sweetly. An impatient man is like a troubled sea that cannot rest (Isa. 57:20). He tortures himself upon the rack of his own griefs and passions, whereas patience calms the heart, as Christ did the sea, when it was rough. Now there is a sabbath in the heart, yes, a heaven. ‘In your patience possess ye your souls’ (Luke 21:19). By faith a man possesses God and by patience he possesses himself.

(viii) How patient many of the saints have been, when the Lord has broken the very staff of their comfort in bereaving them of relations. The Lord took away job’s children and he was so far from murmuring that he fen to blessing: ‘the Lord hath taken away; blessed be the name of the Lord’ (Job 1:21). God foretold the death of Eli’s sons: ‘in one day they shall die, both of them’ (1 Sam. 2:34). But how patiently he took this sad news: ‘It is the Lord: let him do what seemeth him good’ (1 Sam. 3:18). See the difference between Eli and Pharaoh! Pharaoh said, ‘Who is the Lord?’ (Exod. 5:2). Eli said, ‘It is the Lord.’ When God struck two of Aaron’s sons dead, ‘Aaron held his peace’ (Lev. 10:2,3). Patience opens the ear but shuts the mouth. It opens the ear to hear the rod but shuts the mouth so that it has not a word to say against God. See here the patterns of patience; and shall we not copy them? These are heart-quietening considerations when God sets a death’s-head upon our comforts and removes dear relations from us.

2 We must be patient when God inflicts any evil on us. ‘Patient in tribulation’ (Rom. 12:12).

(i) God sometimes lays heavy affliction on his people: ‘thy hand lies sore upon me’ (Psa. 38.2). The Hebrew word for ‘afflicted’ signifies ‘to be melted’. God seems to melt his people in a furnace.

(ii) God sometimes lays various afflictions on the saints: ‘he multiplieth my wounds’ (Job 9:17). As we have various ways of sinning, so the Lord has various ways of afflicting. Some he deprives of their estates; others he chains to a sick bed; others he confines to a prison. God has various arrows in his quiver which he shoots.

(iii) Sometimes God lets the affliction lie for a long time: ‘there is no more any prophet; neither is there among us any that knoweth how long’ (Psa. 74:9). As it is with diseases - some are chronic and linger and hang about the body several years on end - so it is with afflictions. The Lord is pleased to exercise many of his precious ones with chronic afflictions, which they suffer for a long time. Now in all these cases, it becomes the saints to rest patiently in the will of God. The Greek word for ‘patient’ is a metaphor and alludes to one who stands invincibly under a burden. This is the right notion of patience, when we bear affliction invincibly without fainting or fretting.

The test of a pilot is seen in a storm; so the test of a Christian is seen in affliction. That man has the right art of navigation who, when the boisterous winds blow from heaven, steers the ship of his soul wisely, and does not dash upon the rock of impatience. A Christian should always maintain decorum, not behaving himself in an unseemly manner or disguising himself with intemperate passion when the hand of God lies upon him. Patience adorns suffering. Affliction in Scripture is compared to a net: ‘Thou broughtest us into the net’ (Psa. 66:11). Some have escaped the devil’s net, yet the Lord allows them to be taken in the net of affliction. But they must not be ‘as a wild bull in a net’ (Isa. 51:20), kicking and flinging against their Maker, but lie patiently till God breaks the net and makes a way for their escape. I shall propound four cogent arguments to encourage patience under those evils which God inflicts on us:

(a) Afflictions are for our profit, for our benefit: ‘he for our profit’ (Heb. 12:10). We pray that God would take such a course with us as may do our souls good. When God is afflicting us, he is hearing our prayers; he does it ‘for our profit’. Not that afflictions in themselves profit us, but as God’s Spirit works with them. For as the waters of Bethesda could not give health of themselves unless the angel descended and stirred them (John 5:4), so the waters of affliction are not in themselves healing till God’s Spirit co-operates and sanctifies them to us. Afflictions are profitable in many ways:

(i) They make men sober and wise. Physicians have mental patients bound in chains and put on a frugal diet to bring them to the use of reason. Many run stark mad in prosperity; they know neither God nor themselves. The Lord therefore binds them with cords of affliction, so that he may bring them to their right minds. ‘If they be held in cords of affliction, then he sheweth them their transgressions. He openeth also their ear to discipline’ (Job 36:8-10).

(ii) Afflictions are a friend to grace:

(1) They beget grace. Beza acknowledged that God laid the foundation of his conversion during a violent sickness in Paris.

(2) They augment grace. The people of God are beholden to their troubles; they would never have had so much grace, if they had not met with such severe trials. Now the waters run and the spices flow forth. The saints thrive by affliction as the Lacedemonians grew rich by war. God makes grace flourish most in the fall of the leaf.

(iii) Afflictions quicken our pace on the way to heaven. It is with us as with children sent on an errand. If they meet with apples or flowers by the way, they linger and are in no great hurry to get home, but if anything frightens them, then they run with all the speed they can to their father’s house. So in prosperity, we gather the apples and flowers and do not give much thought to heaven, but if troubles begin to arise and the times grow frightful, then we make more haste to heaven and with David ‘run the way of God’s commandments’ (Psa. 119:32).

(b) God intermixes mercy with affliction. He steeps his sword of justice in the oil of mercy. There was no night so dark but Israel had a pillar of fire in it. There is no condition so dismal but we may see a pillar of fire to give us light. If the body is in pain and conscience is at peace, there is mercy. Affliction is for the prevention of sin; there is mercy. In the ark there was ‘a rod and a pot of manna’, the emblem of a Christian’s condition: ‘mercy interlined with judgment (Psa. 101:1). Here is the rod and manna.

(c) Patience proves that there is much of God in the heart. Patience is one of God’s titles: ‘the God of patience’ (Rom. 15:5). If you have your heart cast in this blessed mould, it is a sign that God has imported much of his own nature to you; you shine with some of his beams.

Impatience proves that there is much unsoundness of heart. If the body is of such a type that every little scratch of a pin makes the flesh fester, you say, ‘Surely this man’s flesh is very unsound.’ So impatience with every petty annoyance and quarrelling with providence is the sign of a disturbed Christian. If there is any grace in such a heart, they who can see it must have good eyes. But he who is of a patient spirit is a graduate in religion and participates in much of the divine nature.

(d) The end of affliction is glorious. The Jews were captive in Babylon but what was the end? They departed from Babylon with vessels of silver, gold and precious things (Ezra 1:6). So, what is the end of affliction? It ends in endless glory (Actsr4:.2.2;.2 Cor. 4:17). How this may rock our inpatient hearts quiet! Who would not willingly travel along a little dirty path and ploughed lands, at the end of which is a fair meadow and in that meadow a goldmine?

Question: How shall I get my heart tuned to a patient mood?

Answer: Get faith; all our impatience proceeds from unbelief. Faith is the breeder of patience. When a storm of passion begins to arise, faith says to the heart, as Christ did to the sea, ‘Peace, be still’, and there is at once a calm.

Question: How does faith work patience? Answer: Faith argues the soul into patience. Faith is like that town clerk in Ephesus who allayed the contention of the multitude and argued them soberly into peace (Acts 19:35,36). So when impatience begins to clamour and make a hubbub in the soul, faith appeases the tumult and argues the soul into holy patience. Faith says, ‘Why art thou disquieted, 0 my soul?’ (Psa. 42:5). ‘Are you afflicted ? Is it not your Father who has done it? He is carving and polishing you and making you fit for glory. He smites that he may save. What is your trial? Is it sickness? God shakes the tree of your body so that some fruit may fall, even “the peaceable fruit of righteousness” (Heb. i2:.ri). Are you driven from your home? God has prepared a city for you (Heb. 12:11). Do you suffer reproach for Christ’s sake? “The spirit of glory and of God resteth upon you” (I Pet. 4:14).’ Thus faith argues and disputes the soul into patience.

Pray to God for patience. Patience is a flower of God’s planting. Pray that it may grow in your heart, and send forth its sweet perfume. Prayer is a holy charm, to charm down the evil spirit. Prayer composes the heart and puts it in tune, when impatience has broken the strings and put everything into confusion. Oh, go to God. Prayer delights God’s ear; it melts his heart; it opens his hand. God cannot deny a praying soul. Seek him with importunity and either he will remove the affliction or, which is better, he will remove your impatience.

Excerpted from The Godly Man’s Picture, published by Banner of Truth Trust

NCFIC Article Resources

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Expository Preaching: The Need of the Hour

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Generational Reformation: Expository Fathers Must Do Their Part

The Perpetuity And Change Of The Sabbath

Sermon 2

Expository Preaching: The Need of the Hour

Expository Preaching: The Need of the Hour

The Divine Genius of John Calvin’s Geneva

Generational Reformation: Expository Fathers Must Do Their Part

The Greatest Untapped Evangelistic Opportunity Before the Modern Church

Consider the Evangelistic Impact of Faithful Fathers

Contrast the Results: Big-Tent Discipleship Falls Short

Rebellion Against God’s Clear Commands to Fathers

Wake Up! We ARE Losing the Next Generation

Those Who Understand the Gospel by Age Group

Consider the Enormous Leverage of Fathers for Evangelism

Pray for an Uprising of Men

The Sufficiency of Scripture at Work in the Family Integrated Church

“I Will Build My Church”

Modern Church Structure Replaces the Biblical Order

Cultural Blinders Affect Us All

Preaching the Word in the Family Integrated Church

The Importance of Preaching

The Way We Preach

Paul’s Five Commands for Preachers

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Steer Clear of an Overemphasis on the Family

II Timothy 4:2,

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Why Preach the Word? II Timothy 4:3-4,

Part 1 - The Importance of Family Religion

Section I.

Section II.

Section III.

Part 2 - The Importance of Family Religion

Section I.

Section II.

Section III.

Section IV.

Section V.

Section VI.

Section VII.

Part 3 - The Importance of Family Religion

Section I.

Section II.

Section III.

Section IV.

A Sad But Instructive History

The Agreement of the Old and New Testament

The Scriptures: The Only Guide in Matters of Faith

I. A direction to such persons what to do; to stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein.

II. The encouragement to take this direction; and ye shall find rest for your souls.

II. To consider the encouragement given to take the direction, and make the inquiry as above; and in this I shall be very brief; it lies in this clause, and ye shall find rest for your souls.

A Short Essay on Original Sin

Laws and Statutes for Students of Harvard College

Harvard College Laws of 1642

Harvard College Laws of 1700

Directions For Judging Of Persons’ Experiences

Sinners In The Hands Of An Angry God

Application

God’s Sovereignty in the Salvation of Men

A Godly Man Is A Patient Man

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II Timothy 4:2,

Why Preach the Word?

II Timothy 4:3-4,