A

SERMON

PREACHED IN BOSTON,

AT THE

ANNUAL CONVENTION

OF THE

WARREN ASSOCIATION,

IN THE

REV. DR. STILLMAN'S MEETING HOUSE,

SEPTEMBER 12, A. D. 1797.

13

A SERMO N.

HOW SHALL WE ESCAPE IF WE NEGLECT SO GREAT SALVATION?

HEBREWS ii. 3.

THE persons for whose conversion, instruction and edification this epistle was written, were Hebrews, the posterity of Abraham, and the only church of God before the introduction of the gospel dispensation.-These Hebrews in the time of the Apostle Paul were distributed into three classes, all differing in their notions of the Chirstian doctrine and worship. The first class consisted of those who had sincerely received and embraced the gospel. These were not disposed to adulterate it with a mixture of Judaism, nor to restrain their liberty by the cumbersome rites of Moses. They believe that Jesus of Nazareth was the true Messiah, and that by his incarnation, obedience, death, resurrection, ascension to heaven, and intercession with God, he had completely' fulfilled and abolished the shadowy dispensation; had introduced himself as the only righteousness of God, and commenced a new and glorious era in the economy of man's salvation.

The second class of Hebrews was composed of those who insisted on the necessity of Mosaic rites in conjunction with a profession of faith in Christ. These were of two sorts. The first were those who, not fully understanding the gospel doctrine, continued the observance of their former institutions, with

out seeking for righteousness by them. The second were those who urged their observance as indispensable for justification before God.

The third general class were those who persisted in their old church state, rejecting the gospel and Jesus of Nazareth. A just view of these several classes of Hebrews, together with their peculiar opinions, and attachments, is an indespensable prerequisite to the right understanding of this epistle. The great Apostle, anxious for the happiness and salvation of his brethren, contends earnestly and faithfully against their ignorance, animosities and prejudice. He attempts to unite them all in the faith of the pure gospel of Christ. To effect this important object, by instructing and establishing the doubtful, by confirming those who had embraced the gospel, and convincing those who had rejected it, he commences the first chapter, by instituting a comparison, between the dispensation of the law and that of the gospel. He points out the circumstances in which they agree and in which they differ. They agree in one great point. God is the author of both. They differ as to the manner, the time, and the persons in whom they were given. God in time past spake unto the fathers by the prophets. In these last days he hath spoken unto us by his Son. If the Hebrews attended to the instructions of God because they were delivered by the prophets; ought they not, on their own principles, much more to attend to the instructions of God delivered by his Son, who was the brightness of his glory and the express image of his person? The Apostle, to give this argument the greatest force, occupies the remaining part of the first chapter in describing the exalted character of Christ. He is represented as being infinitely superior to angels, on account of whose ministration under the law, the Hebrews gloried in that economy. Ought they not then much more to glory in the economy of man's salvation, where Christ himself is mediator, whom the angels themselves are commanded to worship? "Therefore," says Paul, "we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." This inference he urges upon his brethren, by the consideration, that even under the law where the light was dim,

where no higher beings spake than angels, every offence was strictly marked and punished. How great then must be their guilt, and how unavoidable their punishment, should they neglect the gospel delivered by the Lord himself? No wonder the Apostle exclaimed, "How shall we escape if we neglect so great salvation."

In explaining these words, I shall

I. First, Show why the gospel is styled salvation.

II. Secondly, Why it is styled a great salvation.

III. Thirdly, The unavoidable destruction of those who neglect this salvation.

A few observations shall close the subject.

I. First, I am to show why the gospel is styled salvation. Several reasons occur; the more immediate of which is, the contrast made by the Apostle between the law and the gospel. The words of the law were stedfast and immovable, denouncing condemnation to the transgressor. The law therefore was the ministration of death, even to those Hebrews, who so tenaciously adhered to its observance. The gospel on the contrary was good news, the ministration of life, and its effect deliverance from sin and the curse of the law. On account therefore of the effect of the gospel in opposition to that of the law, the Apostle styles the gospel salvation.

2. Another reason why the gospel is styled as in the text is, because it alone reveals salvation. The law, it is true, points out the attainment of salvation by perfect obedience to its precepts. Paul says the language of it is, The man that doth these things shall live in them. He at the same time declares, that by the deeds of the law shall no flesh be justified. The law therefore, so far from revealing to man salvation in his present state, reveals his condemnation. Paul writing to the Galatians. points out the state of men under the law, and the manner in