ercises toward such a world as this. And Judge will deal with the Heathens, who were some imperfect traces of this design, trans- never favoured with it, he has not seen fit mitted by tradition, are probably to be found, distinctly to inform us. But thus far he has though wofully disfigured, among every na-assured us, that it will be more tolerable for tion and people under heaven which have at Tyre and Sidon, yea, for Sodom and Gomorleast preserved, in a degree, the notices of rah, than for those who have the privilege of right and wrong, and some faint warnings of knowing the gospel, if they reject it, Matt. conscience, in the most savage state of human xi. 20-24. To them much is given, and of nature. But, were it not for reasons con- them much will be required. Do not think nected with the designs of his mercy, we can ministers assuming if they magnify their office. scarcely conceive that the Holy God would We have no reason to think highly of ourhave perpetuated the race of mankind in a selves. Nor would you be blameable for disstate of rebellion and enmity against his go- regarding us if we spoke in our own names. vernment. Or if he had permitted them to But if we preach the truth of the gospel in multiply, and left them wholly and absolutely simplicity and sincerity, then we speak in to themselves, without interposing some re- the name of the Lord, and demand your atstraints upon their depravity, I believe the tention. Do you ask for our authority and cominhabitants of the earth would have been no mission! Ask your own consciences. If, like better than incarnate fiends. Felix, when you mean only to indulge your curiosity by hearing us, you are constrained to tremble (Acts xxiv. 25;) if we force upon your mind the remembrance of what you have said or done; if our message makes you uneasy and dissatisfied with yourselves; if you cannot avoid feeling at some times the truth of our principles, and the necessity of the change we would press upon you; if, though you have been repeatedly displeased and offended with what you hear, and, perhaps, have gone away purposing or threatening that you would hear it no more, you still appear amongst us-then you have a sufficient proof, that the ministers are sent and authorized to speak to you, and we take your consciences to witness that we preach the truth.

The prophecies, both of the Old and New Testament, encourage us to hope for a time, when the light of gospel-truth will break forth with meridian brightness, the glory of the Lord be revealed, and all flesh shall see his salvation. As a pledge of this, and of the truth of the whole scripture, we have what may be called a standing miracle continually before our eyes; I mean the state of the Jews, who, though dispersed far and wide among many nations, are every where preserved a distinct and separate people. The history of the world affords no other instance of the like kind. The great monarchs, by which they were successively conquered and scattered, have successively perished. Only the names of them remain. But the people whom they despised, and endeavoured to exterminate, subsist to this day; and though sifted like corn over the earth, and apparently forsaken of God, are still preserved by his wonderful providence, unaffected by the changes and customs around them; still tenacious of the law of Moses, though the observance of it is rendered impracticable. Many days, many ages they have lived, as the prophets foretold they should, without a temple, without sacrifice or priest, Hos. iii. 4, 5. As yet, many heathen nations are permitted to walk in their own ways. But at length the fulness of the Gentiles shall come in, and all Israel shall be saved, Rom. xi. 25, 26. The revolutions and commotions in kingdoms and nations, which astonish and perplex politicians, are all bringing forward this great event. The plan of the human drama, to us, who only see a single scene, is dark and intricate; but the catastrophe is approaching; and in the close of the whole, the manifold wisdom of God will be admired and adored, and all holy and happy intelligences will acknowledge with transport, He has done all things well.

But the point I am chiefly to press upon my hearers, is, that this word of salvation is sent to you, Acts xiii. 26. How the great

SERMON XXXIII.

OPPOSITION TO MESSIAH UNREASONABLE.

Why do the Heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and rulers take counsel together, against the Lord, and against his Anointed; saying, let us break their bands asunder, and cast away their cords from us. Psalm, ii. 1—3.

IT is generally admitted, that the institutes of Christianity, as contained in the New Testament, do at least exhibit a beautiful and salutary system of morals; and that a sincere compliance with the precepts of our Lord and his apostles would have a good effect upon society. Few infidels have ventured to contradict the common sense of mankind so far as to deny this. Nor can it be denied, that the author of this institution, if we judge by the history and character given of him by the evangelists, exemplified, in the highest perfection, by his own conduct, the precepts which he enjoined to his followers. While he lived as a man amongst men, the tenor of his behaviour was such as became

he friend of mankind. Though he submitted | doctrine, in a single province, or city, or vilto a low estate, and often suffered hunger, lage, or even in a single family. thirst, and weariness, we do not read of his having wrought a single miracle merely for his own relief. But the wants and calamities of others continually excited his compassion and engaged his assistance. He gave sight to the blind, health to the sick, and sometimes wiped away the tears of mourners, by restoring their dead to life. He endured hunger himself, but once and again provided food for multitudes, lest they, having nothing to eat, should have fainted by the way. Nor did he confine his acts of benevolence to his followers, but was easy of access, and granted the request of all, indiscriminately, who applied to him. He went about doing good, (Acts x. 38,) and often put himself in the way of those who would not otherwise have known him. And though he was opposed, calumniated, and laughed to scorn, he continued unwearied and determined in the same cause, bestowing benefits on all around him, as occasions offered, and returning good for evil. May we not with reason ask, Why then did Jews and Heathens, priests and people, scribes and Sadducees, rage so furiously against him, who did nothing amiss, who did all things well? Why did persons of the most opposite interests, parties, and sentiments, who could agree in nothing else, so cordially agree in opposing Messiah?

What then shall we say of that zeal which kindled the fire of persecution against our Lord and his apostles, and his followers, through a succession of ages? What is the common principle, the bond of union, which at this day connects people who differ so widely in other respects, and points their displeasure from all sides against this one object? In a former discourse, I briefly mentioned the principal grounds of that dislike which the Jews manifested to Messiah's personal ministry, and I observed, that they are deeply rooted in the nature of fallen man, and therefore not peculiar to any one age or nation. The gospel always did, and always will produce the same happy change in those who receive it, and provoke the same opposition and resentment in those who do not. The actings will be different as circumstances vary, but the principle is universally the same. In this island, which the good providence of God has distinguished by many signal and peculiar favours, the spirit of our constitution and government is friendly to liberty of conscience and the rights of private judgment; so that our religious profession does not expose us to the penalties of fire and sword, stripes or tortures, imprisonment or banishment. Such trials have been the lot of our forefathers, when the servants The gospel breathes the spirit of its great of God, under the names of Gospellers or PuriAuthor, and has a direct tendency to make tans, were treated as heretics of the worst sort. inen happy and useful. Wherever it was pub- We are bound to acknowledge with thankfullished, in the first age, among the Heathens, ness the blessings of religious and civil liberty many of them turned from the worship of which we enjoy. But the world at large dumb idols to serve the living and true God. around us is not more favourably disposed to It taught and enabled them to renounce un- the grace and rule of Messiah's kingdom, than godliness and worldly lusts, and to live sober- it was in the days of Heathen and Popish ly, righteously, and godly; (Titus ii. 12;) and darkness. The tongue at least is unrestrainit still produces the same effects. The world ed, and out of the abundance of the heart the now bears the name of Christian; but under mouth will speak. The gospel offends the this new and honourable name it retains the pride of men, by considering them all on a same spirit as formerly. Many who are called level, as sinners in the sight of God; and by Christians, are no less under the power of evil proposing only one method of salvation, withtempers and evil habits, than the Heathens to out admitting any difference of plea or chawhom the apostles preached. But where the racter. It offends them likewise by its strictgospel of the grace of God reaches the heart, ness. Like Herod, they might perhaps cona real and observable change is produced. sent to do many things, (Mark vi. 20,) if they The profane person learns to fear an oath, were left at liberty to please themselves in the libertine is reclaimed, the drunkard be- others, in which, though expressly contrary comes sober, and the miser kind. Wherever to the will of God, they will not submit to be the truth of the gospel is known and received, controlled; and therefore they are much disinstances may be found of persons who were pleased with the gospel, which, by affording a terror and a burden to their families, being no allowance or connivance to the least known delivered from the stings of a guilty con- sin, but prescribing a rule of universal holiscience, from the dominion of headstrong pas-ness, crosses their inclinations and favourite sions, from the slavery of habitual wickedness, interests. When Paul preached at Ephesus, and made peaceful, useful, and exemplary Demetrius and his companions perceived that members of society, by what the apostle calls their craft was in danger. This was the real the preaching of the cross. And we challenge cause of their anger, but they were ashamed history to show that an abiding, consistent reformation was ever effected by any other

* Sermon. xvii.

to avow it; and therefore their ostensible he appeared; but their greater common hatred reason for opposing him was of a religious to him made them act in concert, and they kind, (Acts xix. 28,) and they professed a suspended their mutual animosity, that they great concern for the honour of Diana. Few might combine to destroy him. perhaps would have given themselves much trouble to promote or preserve the gain of the craftsmen; but a pretended regard for the worship which had been long established, was a popular topic, which wrought powerfully upon the superstition of the ignorant multitude, and thousands were presently induced to join with them in the cry, "Great is Diana of the Ephesians."

I may seem to have digressed from the immediate scope of my text, but I judge it proper to bring the subject home to yourselves. If I confined myself to prove that the enemies of our Lord, when he was upon earth, were very unreasonable and unjust in treating him as they did, I should have an easy task, and I suppose, the ready assent of all my hearers. But there may be persons present, who, though The like arts are still practised with the they little suspect themselves, are equally like success. The same secret motives are misled by prejudices; and under a semblance disguised by the same plausible pretences. of zeal for a form of godliness, oppose the truth The deceitfulness and wickedness of the heart and power of it, upon the same principles and appears in no one instance more plainly than in the same spirit as the Jews and Heathens in the cavils which are repeated and multi- did of old. The Jews who condemned Mesplied against the grace of the gospel. When siah to death, blamed their forefathers for we preach a free salvation by faith in Jesus, persecuting the prophets who foretold his apand propose his obedience unto death as the pearance, (Matt. xxiii. 30, 31 ;) but their own sure and only ground of acceptance with God; conduct towards him was a proof, that had when we say, in the words of the apostle, to they lived in the days of the prophets, they the vilest of sinners who feel the burden, and would have acted as their fathers had done. fear the consequences of their sins, "Believe So the resentment that many, who bear the in the Lord Jesus Christ, and thou shalt be Christian name in this day, discover against saved," (Acts xvi. 31,) an alarm is raised, the doctrines of the gospel, and against the and a concern pretended for the interests of people who profess them, is a proof that they morality. The doctrine of salvation by faith would have concurred with those who crucionly, is charged with opening a door, a flood-fied the Lord of glory, had they lived in Jegate for licentiousness, and it is supposed, rusalem at that time. that if this doctrine be true, people may live In this prophecy, David, under the influas they please, and still comfort themselves ence of the Holy Spirit, speaks of the future with the expectation of heaven at last. Con- as actually present. He saw the resistance sidering our natural propensity to trust in that would be made to the person and kingourselves that we are righteous, I do not won-dom of Messiah by the powers of the world; der that persons who are comparatively sober and decent should speak thus, while they are ignorant of the strictness of the holy law of God, and the depravity of their own hearts. But I sometimes wonder that they are not a little disconcerted by the characters of many 1. It was entirely groundless and unrea(so different from what they suppose their sonable. Messiah was indeed a King, and he own to be) who join with them in the objec- came to set up a kingdom that should endure tions they make. For in this point, with the for ever. But his kingdom is not of this sober and decent, the licentious and profligate world; and, if rightly understood, would give readily concur; and whoremongers, adulte-no umbrage to human governments. It does rers, drunkards, and profane swearers, almost equal them in gravely expressing their apprehensions that the doctrine of salvation by grace will prove very unfavourable to the practice of good works. How very remarkable is this, that the virtuous and the vile, the most respectable and the most infamous people, should so frequently agree in sentiment, and unite in opposing the gospel, professedly from the same motive. But thus it was at the commencement of Messiah's kingdom: kings, rulers, priests, and people, all conspired and raged against him. Herod and Pilate, the Jewish elders and the Roman soldiers, the Pharisees and the Sadducees thus differed, and thus agreed. They hated each other till

that they would employ their force and policy to withstand and suppress the decree and appointment of God. The question, Why? implies that their opposition would be both groundless and ineffectual.

not interfere with the rights of princes. His subjects are indeed primarily bound by the laws of their immediate King, and they must obey God rather than man, (Acts. v. 39,) if man will presume to enjoin such laws as contradict his known will. But with this excep tion, it is a part of the duty they owe to their Lord, to obey those whom he has placed, by his providence, in authority over them. The kingdom of Messiah has little to do with what we call politics. His people are taught to render to Cæsar the things that are Cæsar's, (Matt. xxii. 21,) and to yield a peaceful subjection to the powers that be, under whateverform of government their lot may be cast. They are strangers and pilgrims upon earth,.

mults, riots, and conspiracies, are evils which would have no place if the gospel was generally received. But princes have been usually exposed to the flattery of designing men, who, by their arts and misrepresentations, have seduced them to act contrary to their true interests. Their mistaken efforts to suppress that cause, which, if maintained, would have been the best security of their thrones, have often stained the annals of their reign with innocent blood, and filled their dominions with misery. History furnishes many instances of kings, who might otherwise have lived beloved, and died lamented, that have involved themselves and their families in the calamities with which they unjustly punished those who deserved their protection. For,

(1 Pet. ii. 11,) their citizenship, treasures, and decree of the Roman senate, sentenced to conversation, are in heaven; and they have death as a public enemy to mankind; but the no more direct concern with the intrigues and Christians neither disputed their right, nor parties of politicians, than a traveller has in disobeyed their authority. Kings and rulers, the feuds and disturbances which may hap- therefore, have nothing to fear from the gospen in a foreign country through which he pel of Christ. The maxims of sound policy is passing. They are to obey God, they are to would engage all their influence in facilitaobey kings and governors in subordination to ting its progress; for true christians will asGod; they are to render to all their dues; tri-suredly be good subjects. Impatience of subbute to whom tribute, custom to whom cus-ordination, contempt of lawful authority, tutom, honour to whom honour, Rom. xiii. 1-7. But where they cannot comply with the laws of government without breaking the laws of God, then they are not to obey, but to suffer patiently, committing their cause to him whom they serve; well knowing that he is able to protect or relieve them, so far as his wisdom judges it fit, and to make them abundant amends for all they can suffer for his sake. I am not a direct advocate for the doctrines of passive obedience and non-resistance in the largest sense. I set a great value upon the blessings of civil and religious liberty, I reverence the constitutional rights of nations, particularly of our own. But they are all dependant upon the will of our Lord; and I know not by what means they can be preserved to a people, when their sins have made them ripe for judgment. But let the dead bury their dead, Matt. viii. 22. God will never want instruments, when it is his pleasure to relieve the oppressed, or to abase the proud. For these purposes, he over-rules the councils and affairs of men, pours contempt upon the designs of princes, and takes the wise in their own craftiness. The subjects of his spiritual kingdom have only to commit their cause to him, to wait upon him, to observe and to admire his management. Their best interest is always safe. And even the troubles they meet with, are appointed for their good. But if they so far conform to the world, as to take an active and decided part in the disputes and contentions around them, they usually dishonour their christian character, and obstruct their own peace and comfort. There may be possibly some exceptions. God may sometimes place a servant of his, by the leading of his providence, in a post of high political importance, as he did Joseph and Daniel, but I believe such instances are few and if any venture of their own accord beyond the proper line of their calling as christians, the event is usually grief and loss to them. They are described in his word, as those who are quiet in the land, (Psalm xxxv. 20,) and such should be their deportment.

We are sure it was thus, in the first and golden days of christianity. The Roman government was then absolute, arbitrary, and oppressive. Tiberius, Caligula, Nero, and others who presided over it, and bore the name of Roman emperors, were beyond measure vile and abominable: one of them was, by a

2. Opposition to Messiah and his kingdom is no less vain and ineffectual, than unreasonable and groundless. Nor is it vain only, but ruinous to those who engage in it. What did the Jews build when they rejected the foundation-stone which God had laid in Zion? They acted, as they thought, with precaution and foresight. They said, "If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and our nation," John xi. 48. Foolish politicians! Did they preserve their city by crucifying the Son of God? The very evil they feared came upon them. Or rather, being abandoned of God to their own counsels, they brought it upon themselves. In a few years the Romans, with whom they appeared so desirous to keep upon good terms, destroyed their city with an unheard-of destruction. and exterminated them from the land. This was an emblem of the inevitable, total, irreparable ruin, which awaits all those who persist in rejecting the rule of Messiah. The nation, the individual, that will not serve him, must surely perish.

Ah! if sinners did but know what the bonds and cords are, which they are so determined to break; if they knew that his service is perfect freedom; if they were aware wha1 more dreadful bonds and chains they are ri vetting upon themselves, by refusing his easy yoke, they would throw down their arms an! submit. They think, if they yield to the gospel, they must bid adieu to pleasure. But what will become of their pleasure, when, the day of his forbearance being expired, he will speak to them in his wrath, and fill thera with hopeless horror and dismay ?

his unexampled love. What must the holy angels think of the baseness, presumption, and obstinacy of such creatures!

Bless the Lord, ye favoured few, whose eyes are opened, whose hearts are softened, and who are become the willing people of this Saviour. Yet a little while, and he will appear again, and then you also shall appearedness, but folly and infatuation in the exwith him in glory!

SERMON XXXIV.

OPPOSITION TO MESSIAH IN VAIN.

He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Psalm ii. 4.

But rebellion against God is not only wick

treme. "Who ever hardened himself against the Lord and prospered!" Job x. 4. He whom they opposed, and against whom they thought they had prevailed when they saw him dead upon the cross, soon resumed his glory and his throne. The text therefore principally respects the opposition made to his gospel and to his kingdom after his ascension, which is still carrying on, but which always was, and always will be in vain. The words I have read offer two points for the consolation of those who love him, and for the timely consideration of those who have hitherto disregarded him.

1. That he sitteth in the heavens.

II. The notice he taketh of his enemies; he smiles at their rage, and treats both their power and their policy with contempt.

THE extent and efficacy of the depravity of mankind, cannot be fully estimated by the conduct of Heathens destitute of divine revelation. We may say of the gospel, in one sense, what the apostle says of the law, "It entered that sin might abound," Rom. v. 20. It afforded occasion for displaying the aliena- I. He whom God has anointed, (therefore tion of the heart of man from the blessed God called Messiah,) he against whom kings and in the strongest light. The sensuality, op- rulers, nations and the people rage, sitteth in pression, and idolatry which have prevailed the heavens. He has finished his great work, in all ages, sufficiently prove the wickedness and entered into his rest; having by himself of men to be very great. But the opposition purged our sins, he is immovably seated on which they who have rebelled against the his throne, at the right hand of the majesty on government of their Creator, make to the high, Heb. i. 3. He is the Head, King, and proposals of his grace, is a proof still more Lord of principalities, dominions, and powers, striking. If sin has so hardened their hearts, possessed of all authority, unchangeably fixed and blinded their eyes, that of themselves over all, God blessed for evermore, Rom. ix. they neither can nor will implore his mercy; 5. In this character he is the Representative, yet it might be thought that if the great God, High-Priest, Advocate, and Shepherd of all whom they have so heinously offended, should who put their trust in him. He is ever mindbe pleased, of his own goodness, to make the ful of them. While he is preparing a place first overtures of reconciliation, and to invite for them near himself, by the power of his them to receive pardon, they would gladly Spirit, he maintains an intercourse with them, attend to his gracious declaration; especially and manifests himself to them as he does not when they are informed, that to preserve to the world. By his providence, which ruleth them from perishing, he gave up his only over all, he manages their concerns upon Son to sufferings and death. But when they earth, supplies their wants, and gives them not only defy his power, but insult his good-present and effectual help and support in their ness; when they reject and blaspheme the time of trouble. To him their eyes and hearts Saviour whom he commends to them; when are directed, they look to him and are enthey are but the more exasperated by his lightened, (Psal. xxxiv. 5,) strengthened, and tenders of mercy; when they scorn his mes-comforted. And under his protection they are sage, and persecute his messengers by whom safe. He having taken charge of them, and he intreats them to be reconciled; this mad engaged to save them to the uttermost, no and ungrateful carriage shows such a rooted weapon formed against them can prosper. enmity against God in fallen men, as even Now they may draw nigh to God with boldthe fallen angels are not capable of dis-ness, for they have one who ever liveth to covering. For Messiah took not on him the make intercession for them. Now they may nature of angels, nor did he make proposals lay aside all anxious, uneasy cares, for they of mercy to them. But he did take upon him have a mighty Friend who careth for them. our nature. He visited us in person, for us Now they may say, each one for himself, **I he lived a sufferer, and died that we might will trust and not be afraid, for the Lord Jelive. The prophets foresaw and foretold the hovah is my strength, and my song, and my reception he would meet with, and their pre-salvation," İs. xii. 2. Whether you have indictions were fulfilled. The Jews who pro-deed fled to him for refuge as the hope set befessed to expect him, and the Heathens who had not heard of him, united their utmost efforts to withstand and defeat the purposes of

fore you, committed your soul to him, and accepted him in all his offices, as your Prophet, Priest, and King, is a point of experience; if