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places of his willing resort, the books he prefers, his select topics of discourse, the use he makes of his time and talents, the manner in which he conducts his business, and enjoys the comforts of life, might be enlarged upon, to shew in what respects" all things are become new." For the real Christian desires, "that whether he eat or drink, or whatever he do, he may do all to the glory of God."

The extent of the apostle's meaning may however be further illustrated, by stating how the believer does the same things in a new manner, in respect of that which was the best part of his former conduct, and that which is the worst of his present.-He used perhaps to attend on religious ordinances; and though his heart was not engaged, nor his professions sincere, he returned home well satisfied with having done his duty, or elated with an idea of his own goodness. But now, when his prayers and praises are the language of his habitual judgment and desires, and he is upon the whole a spiritual worshipper; he is continually humbled for the unallowed defects and evils of his services, and seeks to have them all washed in the atoning blood of Christ.

On the other hand, it must be allowed that sin dwelleth even in the true convert; and he may possibly fall into the same evil, in which he once habitually indulged with little remorse. But in this case he is filled with anguish, he deeply abases himself before God, confesses his guilt, deprecates deserved wrath, submits to sharp correction, craves forgiveness, and "prays to be restored to the joy of God's salvation, and upheld by his free Spirit.' --Even in these respects, "all things are become new."

In short the proposition is universal; and the true believer, in all things acts from new motives, by a new rule, and to accomplish far other purposes, than he formerly had in view. But the more particular examination of the subject must be left to your private meditations, while we conclude at present with a brief application.

There are persons professing to be Christians, who avowedly disregard this subject; and if we speak of regeneration, or the new creature, are ready to answer, "how can these things be;" or perhaps to retort an indiscriminate charge of enthusiasm. But do you intend to answer your Judge in this manner? Do you expect to enter heaven, by disproving the truth of his most solemn and repeated declarations? Is your judgment the standard of truth? Can nothing be needful to salvation which you do not experience? If God be indeed glorious in holiness: if the society and joys of heaven be holy, and if man be unholy; an entire change must, in the very nature of things, take place, before man can possibly delight in God or enjoy heaven; were there no other obstacle to his salvation. Let me therefore earnestly beseech you to re-consider the subject: let me prevail with you to search these Scriptures, and to beg of God to shew you the true meaning of them; and to grant, that if these things be indeed true and needful, you may know them by your own happy experience.

Again, some religious people profess to know that their sins are forgiven, and others are anxious to obtain this assurance. If then it be asked, how can any man be thus certain in this matter? I answer, by a consciousness that "he is in Christ a new creature, that old things are passed away, and all things are become new." When our Lord forgave the sins of the paralytic, he enabled him to carry his bed; this proved his sins forgiven, both to himself and others. And in like manner, when we know that, in consequence of having applied to Christ for salvation, we abhor all sin, love the ways of God, and delight in pious company; we have a witness in ourselves, and the testimony of God in his word, that we partake of the gift of righteousness by faith. The clearer this evidence of our new creation appears, the fuller ground of assurance we possess; we are therefore exhorted to give all diligence to make our calling and election sure:" but without this, all impressions and supposed revelations, declaring our sins to be pardoned, are manifest delusions; for they contradict the express testimony of God in his holy

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THE DANGER OF REJECTING THE GOSPEL.

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Too many profess the gospel, who give no evidence of this gracious change, and stumble others by their unholy lives: but the text at once cuts off such men's pretensions; and the reproach ought to rest on themselves, and not on the holy doctrines which they disgrace.

But as "the path of the just shineth more and more unto the perfect day," I would earnestly and affectionately caution the serious inquirer, not to undervalue the feeble beginnings which he experiences; but to take encouragement from them to press forward, in the diligent use of the means of grace; that the change may be rendered more evident, and that he may abound in hope by the power of the Holy Ghost."

Let discouraged souls likewise, who feel sin to be their burden, grief, and terror, and who are ready to say to the Saviour, "Lord, to whom shall I go, thou hast the words of eternal life:" let such fainting and feeble-minded believers, learn to derive encouragement from their very fears, jealousies, sighs, groans, and tears, because "of the sin that dwelleth in them;" and "because they cannot do the things that they would: for these are without doubt, effects and evidences of the new creation.

Finally, my brethren, if you can rejoice in the assurance that you are partakers of these inestimable benefits, shew your gratitude to God, by endeavouring to communicate the same blessings to your fellow-sinners: knowing that his mercy and grace are sufficient for them also; that he makes use of reconciled enemies, as instruments in reconciling others also to himself; and that he preserves them in life especially for this most gracious purpose.

SERMON VII.

THE DANGER OF REJECTING THE GOSPEL.

PSALM, II. 12.

Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little blessed are all they that put their trust in him.

WHATEVER were the immediate occasion of this psalm, it evidently contains a most remarkable prophecy concerning Christ, and the divine vengeance to be inflicted on those who opposed the establishment of his kingdom. The Jews were the peculiar objects of the threatened indignation; and they are also the witnesses of the authenticity of those Scriptures, in which the prophecy is contained; for by them the Old Testament has been preserved; and they now unanimously attest that the psalm before us was written at least a thousand years before Jesus of Nazareth was born.

It may therefore be useful in the first place to call your attention to this remarkable prophecy of things already accomplished, or hastening to an accomplishment." Why do the heathen rage, and the people imagine a vain thing? the kings of the earth stand up, and the rulers take counsel together against the Lord, and against his anointed." Let us hear the apostle's application of this passage: “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, to do whatsoever thy hand and thy counsel determined before to be done." Acts iv. 25. 28. These concluding words are well worthy of our notice as they illustrate the plan of divine providence in the government of the world. We are apt to wonder,

that wicked men should be permitted to triumph as they often do; not considering that the Lord employs even rebels to fulfil his righteous purposes; and that, contrary to their own intention, they are made the executioners of his vengeance, or used as his chastening rod. Even atheists and infidels, yea, the haughtiest and most self-willed of his enemies, are permitted to prosper, till they have inflicted condign punishment on sinners, perhaps less criminal than themselves, and then they are consigned to more tremendous vengeance.-Nay, the Lord even makes use of wicked men to accomplish his designs of mercy to the church. Thus the Jewish rulers and priests, with Herod, Pilate, and the people of Israel, though before at enmity with each other, combined together against the Saviour of the world: they thought evil against him and his church, "but the Lord meant it for good." Genesis 1. 20. And they could only do what "his hand and counsel had determined before to be done."

"The kings of the earth stood up, and the rulers took counsel together against the Lord, and against his anointed," or his Messiah: "saying, Let us break his bonds asunder, and cast away his cords from us." All the power and policy of man seemed to be leagued together, with a fixed determination to destroy Jesus, and extirpate his doctrine.-His numerous and formidable enemies unanimously resolved that "they would not have this man to reign over them." The priestsand rulers excited the people to demand his crucifixion with unrelenting vehemence. They aimed to blot out the remembrance of him and his spiritual dominion from the earth, that they might have no authority but that of the magistrate. "We have no king but Cæsar; whosoever maketh himself a king speaketh against Cæsar." Observe, my brethren, what was their principal objection to the religion of Jesus, and whence it arose. They hated the law and government of God; and therefore they rebelled against the kingdom and authority of his Son. Thus men still reject the gospel, because it magnifies and honours the law and justice of God, condemns all their former transgressions, and with the proposal of a gracious pardon, implies an obligation to obedience in future: and in this respect the same part is acted over and over again, from generation to generation.

But mark what follows; "He that sitteth in the heavens shall laugh, the Lord shall have them in derision:" He looks down with contempt and disdain upon their puny attempts to subvert his kingdom and counteract his sovereign purposes." Then shall he speak unto them in his wrath, and vex them in his sore displeasure." Let us see how this prophecy was fulfilled. The Jews crucified the Lord Jesus for declaring that he was the promised Messiah, the Son of God. But behold, he demonstrates himself to be that glorious Redeemer! He dies indeed, but he rises from the dead, ascends into heaven, takes possession of his exalted throne, and sends forth his Spirit upon his apostles, that they may be empowered to establish his religion in the world. The Jewish rulers and people, however, having blasphemed his miracles and condemned him to the cross, persist in their enmity, oppose his ambassadors, and persecute his harmless disciples.-But what is the consequence ?-The gospel rapidly gains ground; persecution drives believers into remote regions, to convey the glad tidings to mankind; the dying martyrs, confirming their testimony by their harmless lives and patient sufferings, shew the excellency of their principles, and expose the odious cruelty of their adversaries. At length the day of vengeance arrives: he that sitteth in the heavens had poured contempt upon his impotent foes, and triumphed gloriously, notwithstanding their feeble though determined opposition: but now, "he speaks to them in his wrath, and vexes them in his sore displeasure." Jerusalem is surrounded by the Roman legions, the executioners of the sentence which had been pronounced: miseries till then unknown are inflicted on the devoted nation; eleven hundred thousand persons perish in the siege; the survivors are sold for slaves, till no more purchasers can be found; the city and temple are entirely destroyed, and the sacred hill of Zion given up to be henceforth "trod

den under foot of the gentiles," according to another memorable prophecy, which hath now been fulfilling for near one thousand eight hundred years! Luke xxi. 24. An apostate emperor attempts, in defiance of Christ, to rebuild the temple and restore the Jews; but his design is frustrated by earthquakes, and the signal interposition of heaven: while the Jews themselves, scattered through all nations, and almost every where oppressed, are reluc tant witnesses to the truth of the Scriptures, and monuments of divine vengeance on the despisers of the gospel.

The Roman emperors also exerted their extensive and absolute authority in opposing the establishment of Christianity; and it is remarkable, that several of those, who are celebrated for virtue, were the most determined persecutors!-But what was the event? from that time this mighty empire was undermined, and at length Christianity was established, as it were, upon its ruins!

It would not be a difficult task to shew, from the history of succeeding ages, that God hath fulfilled his promise, in maintaining his church against the most virulent rage of her numerous and powerful enemies; according to the next words of this prophecy, "Yet have I set my king upon my holy hill of Zion:" and the event will be the same with all other rulers and nations, who set themselves to oppose the kingdom of Christ.-For a season they may prosper, boast, and blaspheme; and say, with Sennacherib, to the servants of the Lord," Let not your God in whom you trust deceive you, saying, Ye shall not be delivered into my hands.-Behold ye have heard what I have done unto all lands, and shall ye be delivered ?"-But God will answer them, as he did the proud Assyrian, "I know thy abode, and thy going out and thy coming in, and thy rage against me. Because thy rage against me, and thy tumult is come up into my ears; therefore I will put my hook into thy nose, and my bridle into thy lips; and I will turn thee back by the way in which thou camest.-The zeal of the Lord of Hosts shall do this ;" for he hath said, and he will accomplish it, "Yet have I set my king upon my holy hill of Zion." Isaiah xxxvii. 10, 11, 28-38.

But the prophecy still further expands itself; " I will declare the decree : the Lord hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel. Be wise now therefore, O ye kings, be instructed ye judges of the earth." The counsel is addressed to kings, because monarchy was the more general kind of dominion in those ages and nations: but all invested with authority are evidently meant, by whatever titles they may be distinguished. They are the judges of the earth, whose judgment is submitted to in all the secular concerns of mankind. These dignified personages are admonished to be wise, and welcome instruction; especially in respect of the kingdom, which the Lord hath established under the government of his only begotten Son.— It therefore follows, "serve the Lord with fear, and rejoice with reverence."

Submit to the authority of God: bow your sceptres to the sceptre of the Messiah: employ your power and influence, in obeying his commands, and promoting his glory: presume not, in any case, to set your authority in opposition to his, lest he dash you in pieces like a potter's vessel. Stand in awe of his power, reverence his majesty; and, while you rejoice in your exalted rank, and all its alluring appendages; tremble also, lest they should occasion your deeper condemnation." Kiss the Son, lest he be angry, and ye perish from the way; when his wrath is kindled, yea but a little; blessed are all they that put their trust in him."

The conclusion of the Psalm is very emphatical; and the turn given to the address may imply far more than is expressed, with the trivial change in the punctuation, above adopted. This is frequently the manner of the sacred writers. "How shall ye escape, if ye neglect so great salvation?" "What is a man profited, if he gain the whole world, and lose his own soul?"

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The Psalmist having said, "When his wrath is kindled, yea but a little," breaks off abruptly, as if meant to add, I will not, I cannot describe the misery of that man, against whom the wrath of Christ is kindled in the least degree: I leave the subject as too dreadful to be insisted on; and will rather direct your thoughts to a more delightful consideration; " Blessed are all they, that put their trust in him.”

Having thus briefly reviewed this prophecy, I would again demand your attention to its contents, which are too obvious to need much interpretation, and which involve no ambiguity or uncertainty. Have not these predictions, concerning the opposition of the world to the kingdom of Christ, and his triumph over his enemies, been exactly fulfilled? Have not facts corresponded with the evident meaning of the language here used?

These accomplishments of Scripture, in things which no human sagacity could possibly foresee, are unequivocal demonstrations that it is the word of the omniscient God. Ingenious men may easily start plausible objections, or answer arguments with sarcasm, or repartee; but is this a suitable way of treating subjects of such awful importance? Let the opposers of our holy religion stand forth with manly frankness, and fairly prove if they can, that these prophecies were not delivered a thousand years before the coming of Christ; or else that the events have not corresponded to them. Until one of these things has been undeniably effected, we shall continue to affirm, that, so far from believing without evidence, we have unspeakably better reasons to assign for our faith and hope, than unbelievers can have for any of their opinions.

For my own part, after a diligent examination of the subject, during many years, I am fully convinced that the Bible is the infallible word of God; and am thankful that I did not imbibe this sentiment from education or early prejudices, but that it has been the result of a most hesitating investigation: because this gives me a confidence not easily to be shaken, that the gospel will maintain its ground, though all the genius, learning, eloquence, and authority of the whole world should unite against it. Nay, I am assured, that it will survive the ruin of all its enemies; who can only destroy themselves for they can neither prevent its progress and triumphs, nor hinder the salvation of the meanest believer; but will at length find, "that it is hard to kick against the pricks."-The remainder of the present discourse will contain a more particular consideration of the text, in the following method:

I. We will inquire into the special nature of that kingdom, which God hath determined to establish.

II. Notice the exhortation of the text: "Kiss the Son, lest he be angry." III. Make some remarks on the warning and encouragement, which close the Psalm-" If his wrath be kindled, yea, but a little; blessed are all they that put their trust in him."

I. Then we consider the special nature of the Messiah's kingdom. "Yet have I set my king upon my holy hill of Zion." This was the purpose of God, even when he created the world. He formed the earth to be a theatre, on which he might display his essential glory: and the person, salvation, and kingdom of Emmanuel, constitute the grandest exhibition of all the mysteries and perfections of the divine nature that hath ever been made. All the dispensations of providence have been arranged, in subserviency to the same great design; as it must be evident to every one, who carefully studies the history of the Old Testament, or indeed the history of the world in every age.

When therefore the tempter had prevailed on our first parents to violate the Creator's prohibition, the promise of a Saviour was immediately given: "The seed of the woman shall bruise the serpent's head:" The Messiah shall overturn the usurped dominion of the devil, and set up his kingdom on the

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