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The great subject of our Saviour's joy, and which, so far as it is apprehended, will bear up his servants above all their difficulties and disappointments, I mean the consideration of the sovereign hand of God directing the success of his word when and where he pleases, we must defer speaking of till the next opportunity; and we shall close at present with a few inferences from what has been said thus far, by way of introduction.

gatory from the free grace of God, tending see, it is now our duty and our comfort as to darken the glory of the gospel, and to de- suredly to believe. preciate the righteousness of the Redeemer, have taken their rise from vain unnecessary attempts to vindicate the ways of God; or rather to limit the actions of Infinite Wisdom to the bounds of our narrow understandings, to sound the depths of the divine counsels with our feeble plummets, and to say to Omnipotence, "Hitherto shalt thou go, and no farther." But upon the ground of the divine sovereignty, we may rest satisfied and stable: for if God appoints and over-rules all according to the purpose of his own will, we have sufficient security, both for the present and the future.

1. Take heed how you hear. The gospel of salvation, which is sent to you, will be either "a savour of life unto life, or of death unto death," to every soul of you. There is no medium. Though, in a common and fa

1st, For the present. We may firmly expect, what scripture and reason concur to as-miliar way of speaking, we sometimes comsure us, that the Judge of all the earth plain that the gospel is preached without efwill do right." Whatever to us appears fect, there is in reality no possibility that it otherwise in his proceedings, should be can be without effect: an effect it must and charged to the darkness and weakness of our will have upon all who hear it. Happy they minds. We know, that in every point of who receive and embrace it as a joyful sound, science, difficulties and objections occur to the unspeakable gift of God's love. To these young beginners, which, at first view, may it will be "a savour of life unto life." It will seem almost unanswerable; but as knowledge communicate life to the soul at first, and increases, the difficulties gradually subside, maintain that life, in defiance of all opposiand at last we perceive they were chiefly tion, till it terminates in glory. But woe, owing to the defects of our apprehension. woe to those who receive it not. It will be In divinity it is wholly so; "God is light, to them "a savour of death unto death." It and in him is no darkness at all;" his reveal- will leave them under the sentence of death, ed will is, like himself, just, holy, pure in the already denounced against them by the law whole, and perfectly consistent in every part. which they have transgressed, and it will conWe may safely rest upon this general max-sign them to eternal death, under the heaim, that "the Judge of all the earth shall do right." Though he does not give us a particular account of his dealings, and we are not fully able to comprehend them; yet we ought, against all appearances and proud reasonings, to settle it firmly in our minds, that every thing is conducted worthy the views which God has given us of himself in his holy word, as a being of infinite justice, wisdom, goodness, and truth. And farther,

2dly, For the future. He has appointed a day when he will make it appear that he has done right. Though clouds and darkness are now upon his proceedings, they shall ere long be removed. When all his designs in providence and grace are completed; when the present imperfect state of things shall be finished; when the dead, small and great, are summoned to stand before him,-then the great Judge will condescend to unfold the whole train of his dispensations, and will justify his proceedings before angels and men. Then every presumptuous cavil shall be silenced, and every difficulty solved. His people shall admire his wisdom, his enemies shall confess his justice. The destruction of those who perish shall be acknowledged deserved, and of themselves; and the redeemed of the Lord shall ascribe all the glory of their salvation to him alone. What we shall then |

viest aggravations of guilt and misery. Remember the doom of Capernaum, and why it was denounced. Jesus preached amongst them the words of eternal life, and they rejected him. This was all. In other things, perhaps, they were no worse than their neighbours, and probably disdained to hear themselves judged worthy of a heavier punishment than Sodom, and those cities which, for their abominations, were consumed with fire from heaven. But our Lord assures us, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for those who slight his word. For this guilt and condemnation was not confined to the Jews who rejected his person, but extends to all who shall at any time treat his gospel with contempt. However inconsiderable his ministers are in other respects, if they faithfully deliver his message, he has declared himself closely interested in the reception they meet with:

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He that receiveth you, receiveth me; and he that despiseth you, despiseth both me and him that sent me," Matt. x. 40. It is therefore at your peril to treat what we say with indifference: (if we speak agreeably to the scriptures) the word of God which we preach will judge you at the last day.

2. Be afraid of being wise in your own eyes, lest you should approach to the charac

ters of those from whom the righteous God sees fit to hide the knowledge of those truths, without which they cannot be saved. The gospel is not proposed to you to ask your opinion of it, that it may stand or fall according to your decision, but it peremptorily demands your submission. If you think yourselves qualified to judge and examine it by that imperfect and depraved light which you call your reason, you will probably find reasons enow to refuse your assent. Reason is properly exercised in the ordinary concerns of life; and has so far a place in religious inquiries, that none can or do believe the gospel without having sufficient reasons for it. But you need a higher light, the light of God's Spirit, without which the most glorious displays of his wisdom will appear foolishness to you. If you come simple, dependent, and teachable; if you pray from your heart, with David, "open thou mine eyes, that I may see wondrous things in thy law," (Psalm cxix. 18,) you will be heard and answered; you will grow in the knowledge and grace of our Lord Jesus Christ; but if you neglect this, and trust in yourselves, as supposing this promised assistance of the Holy Spirit unnecessary, the glorious light of the gospel will shine upon you in vain; for Satan will maintain such hold of you by this pride of your hearts, as still to keep you in bondage and darkness, that you shall neither see it, nor desire to see it.

SERMON II.

THE MYSTERIES OF THE GOSPEL HID FROM
MANY.

At that time Jesus answered and said, I
thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things
from the wise and prudent, and hast re-
vealed them unto babes.-Matt. xi. 25.

WHEN Our Lord appeared upon earth, though he came on the most gracious and important business, displayed the perfection of holiness in his conduct, and performed innumerable acts of kindness and love, he met with little regard. He found many enemies, but few hearty friends. Especially those who were most eminent for riches, learning, power, or reputed goodness, disdained him; and most of those who followed him were either people in low circumstances, or whose character had been offensive. Publicans and sinners, fishermen, unlearned and obscure persons, were almost the only friends he had. The Lord Jesus, who was infinitely above the selfish views which are too apt to influence our little minds, was well satisfied with this event. He did not desire honour from men. "The souls of the poor were precious in his sight," Psalm lxxii. 13, 14. He spoke kindly to those whom men abhorred; and if he mourned over the obstinacy of the chiefs of the people, it was for their own sakes. Yet (as I observed formerly) when he considered the appointment and will of God in this dispensation, he was not only content, but he rejoiced. He expressed his approbation in these words: "I thank thee, O Father," &c. There is something observable in this pas sage which will be of continual use and application, so long as the gospel shall be preached. For as it was then, so is it still; the things that are hid from the wise and prudent, are revealed unto babes. Five particulars offer from the words for our consideration:

1. What may be intended by these things? 2. Where and in what sense they are hid? 3. From whom? The wise and prudent. 4. How the knowledge of thein is to be obtained? By revelation: Thou hast revealed. 5. Who are thus favoured? Babes.

3. Those of you who have some spiritual | apprehensions of these things, have reason to praise God that you see a little. You were once quite blind; you neither saw your disease nor your remedy. You could discern nothing of the excellence of Christ, or the beauty of holiness. But now the eyes of your understanding are in some measure enlightened. It is the grace of God has made you thus far to differ from what you once were, and from what multitudes around you still are. Be thankful. Accept it as a token for good. Be not discouraged that the beginnings are small, but wait on the Lord, and they shall be increased. Seek him by prayer. Converse with your bibles. Attend upon the public ordinances. In the humble use of these means, (while you endeavour to act faithfully according to the light you have already received,) you shall gradually advance in wisdom and comfort. The christian growth is not instantaneous but by degrees, as the 1. In general, the things pertaining to salearly dawn increases in brightness till the vation. That most men are ignorant of them, perfect day, (Prov. iv. 18,) and as the corn and careless about them, is too plain. Out comes forward surely, though unperceived, of the abundance of the heart the mouth Matt. xiii. 31, 32. In this manner your speaketh, and the tree is known by its fruits. views of gospel-truth shall increase in clear- Men speak as though their tongues were their ness, evidence, and influence, till you are re-own; they act as though they were to give moved from this land of shadows to the regions of perfect light, to behold the truth as it shines in the person of Jesus, without a vail, and without a cloud for ever.

I. By the things which it pleases God should be hid from the wise, and revealed to babes, we may understand,

no account; they live as though they were to live here for ever. The way of truth is hid from their eyes, and the fear of God has no place in their hearts.

2. More particularly, those doctrines which are in an especial sense peculiar to the gospel, seem here to be intended. If the principles of what some call natural religion, though agreeable to the light of natural conscience, are little regarded, the more spiritual truths of the Bible are not only neglected but scorned and opposed. The same spirit which showed itself under our Lord's personal ministry still subsists. The chief doctrines he taught, and for which he met with the fiercest opposition, were precisely the same with those which have awakened the scorn and rage of the world ever since, and which multitudes who bear the name of christians in this day oppose with all their strength. Such as,

1st, The divinity of Christ.-When he spoke of himself as existing before Abraham, and said that God was his own Father,* the Jews took up stones to stone him. And this mystery is still hid from the natural man. No one can say, acknowledge, and believe that Jesus Christ is Lord or Jehovah; that he who once hung upon the cross, bleeding to death, is God the maker of all things, the rightful object of the supreme love, trust, and homage of men and angels, but by the Holy Ghost, 1 Cor. xii. 3.

2dly, Distinguishing grace.-When Jesus first preached at Nazareth, the eyes of all were fixed upon him; (Luke iv. 16,20 ;) but when, making application to themselves, he touched upon this point, from the examples of Naaman and Syrian, and the widow of Sarepta, who were released when many lepers and widows in Israel were passed by; they were filled with indignation, and would have thrown him headlong down the rock. And it is to this hour an offensive doctrine to all who do not know the value and the need of it.

3dly, The new birth.—When this was proposed to a master in Israel, he cried out, "How can these things be?" John iii. 9. And by many who are wise and prudent in their own sight, it is at this day accounted nonsense. A small acquaintance with the general strain of what is published either from the pulpit or the press, may prove that modern divinity has, for the most part, found a smoother path to tread than that by which Nicodemus was conducted to the knowledge of himself and his Saviour. Such a doubtful inquirer might now be entertained with

* John v. 18. Hrg X. "He said that God was his own Father," in a sense peculiar to himself, and exclusive of all others. The Jews well understood the meaning of this assertion, that thereby he made himself equal with God; and therefore, as they did not believe in him, they charged him with blasphemy. It would indeed have been blasphemy in a mere man, or in the highest archangel, to have spoken of himself in these terms. But the force of the expression is lost in our version of the New Testament, through the omission of the word isov, his own, which seems one of the most amportant mistakes to be found in that translation.

many ingenious essays on the beauty of virtue, the efficacy of benevolence, the excellency of the human mind, and other favourite topics. He would find teachers enow to encourage and improve the idea he has of his own importance, but he would hardly meet with any who would speak to him in our Lord's language, and refer him to the brazen serpent, and a new birth, in order to learn the means and the nature of the gospel-salvation.

4thly, The nature of the life of faith.When our Lord spoke of this, under the metaphor of eating his flesh and drinking his blood, many who till then had professed themselves his disciples, "turned back, and walked no more with him," John vi. 66. And none can bear it now who are not taught of God, to see such an excellency and sufficiency in Jesus, and such emptiness in themselves, as constrains them to cry out with Peter, "Lord, to whom shall we go!" John vi. 68. These things are hid from the wise and prudent. But,

II. Where, and in what sense are these things hid?

1. Where are they hid?

1st, They are hid in Christ. "In him are hid all the treasures of wisdom and knowledge," Col. ii. 3. He is the great repository of truth. "It pleased the Father that in him should all fulness dwell,” Col. i. 19. And he is the messenger by whom the will of God is made known to man, Luke ix. 35; John i. 18. From hence observe,

(1.) You can attain to no saving truth, but in and by the knowledge of Jesus Christ. If they are hid in him, it can be but lost labour to seek them elsewhere.

(2.) Whatever seeming knowledge you have, if it does not endear him to you, it is nothing worth. It is science falsely so called, and can do you no good; for in the knowledge of him, and of him alone, is eternal life, John xvii. 3.

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2dly, They are hid in the word of God. (1.) They are contained there. The whole scripture is given by inspiration of God, and is able to make us wise unto salvation:" (2 Tim. iii. 16:) to furnish us with a sufficiency of knowledge and motives for every good work. The word of God is per

fect.

(2.) Yet though contained there, they are not plain to every eye. Though they are revealed in the letter, they are still hid from the wise and prudent. Something more is necessary than barely to read, in order to understand them; otherwise all who can read, and have the Bible, would be equally enlight ened with equal application. But experience shows it far otherwise. This leads me farther to inquire,

2. In what sense they are hid?

1st, They are not hid as if it were on pur

pose that those who sincerely seek them should be disappointed in their search. Far be it from us to think so hardly of the Lord. We have express promises to the contrary, that all who earnestly seek shall find. Fear not, you that sincerely desire an experimental and practical knowledge of the truths of God, and are willing to be taught in his appointed way: though many things appear difficult to you at present, the Lord will gradually increase your light, and crown your endeavours with success.

gospel, not with a candid desire to learn, imitate, and practise, but in order to find some plausible ground for misrepresentation, they frequently have their wish. The wisdom of God has appointed, that difficulties, offences, objections, and stumbling-blocks, should attend, to exercise and manifest the spirits of these wise ones. How largely do they expatiate on the divisions and differences of sentiments which too much prevail among those who are united in the same leading truths. If they can discover an instance of error, 2dly, But from some persons they are hid, folly, or wickedness of a single person who even from the wise and prudent, whom we professes to adhere to the gospel-doctrine, are to speak of hereafter. Suffer me to offer how do they rejoice as if they had found great a familiar illustration of the Lord's wisdom spoil, charge the faults of a few indiscrimiand justice in this procedure. Let me sup- nately upon the whole, and labour to show, pose a person to have a curious cabinet, which that every mistake and inadvertence is a neis opened at his pleasure, and not exposed to cessary consequence of the principles which common view: he invites all to come and those maintain who commit it. We do not see it, and offers to show it to any one who plead for mistakes and errors of any sort, for asks him. It is hid, because he keeps the weakness in judgment, or inconsistence in key; but none can complain, because he is practice. But as these things are more or ready to open it whenever he is desired. less inseparable from the present state of Some, perhaps, disdain the offer, and say, human nature, they necessarily increase and Why is it locked at all? Some think it not strengthen the prepossessions of scorners worth seeing, or amuse themselves with against the truth, and are so far a means of guessing at the contents. But those who are hiding it from their eyes. Yet here again simply desirous for themselves, leave others the fault is wholly in themselves; for they disputing, go according to appointment, and seek and desire such occasions of stumbling, are gratified. These have reason to be thank- and would be disappointed and grieved, if ful for the favour; and the others have no they could not meet with them. But those just cause to find fault. Thus the riches of who are babes in their own eyes, humble, sindivine grace may be compared to a richly-cere, and teachable, are brought safe through, furnished cabinet, to which Christ is the door. The word of God likewise is a cabinet generally locked up; but the key of prayer will open it. The Lord invites all; but he keeps the dispensation in his own hand. They cannot see these things except he shows them; but then he refuses none that sincerely ask him. The wise men of the world can go no farther than the outside of this cabinet; they may amuse themselves and surprise others with their ingenious guesses at what is within: but a babe that has seen it opened, can give us more satisfaction, without studying or guessing at all. If inen will presume to aim at the knowledge of God, without the knowledge of Christ, who is the way and the door; if they have such a high opinion of their own wisdom and penetration, as to suppose they can understand the scriptures without the assistance of his Spirit; or if their worldly wisdom teaches them, that these things are not worth their inquiry; what wonder is it that they should continue to be hid from their eyes! They will one day be stript of all their false pleas, and condemned out of their own mouths.

3dly, The expression, "Thou hast hid," may perhaps farther imply, that those who seek occasion to cavil shall meet with something to confirm their prejudices. When people examine the doctrines or profession of the

by a simple dependant spirit, and are made wiser every day by their observation of what passes around them.

Many inferences and advices might be deduced from what has been said. I shall content myself with three.

1. Examine yourselves what understanding and experience you have of the things I mentioned under the first head. So much as you know of these, so far you are christians, and no farther. "A form of godliness without the power," (2 Tim. iii. 5,) is one of the worst characters of the worst times; yet how common in the present day? How many who choose to be called Christians, reject the tes timony which God has given of his Son, deny the efficacy of his grace, speak of the new birth with disdain, as unintelligible and unnecessary, and account all that can be said of the life of faith (though founded upon express scripture, and attested by many witnesses) no better than enthusiastic jargon! But if you are thus minded, however sober your deportment, or professedly benevolent your disposition, though you may be applauded as a pattern of generosity, a philosopher, or a saint, by your acquaintance and neighbours, if the scriptures are true, you can be but as a sounding brass and tinkling cymbal in the sight of God. You would have despised Thomas in your heart, if you had been

witness to his joyful exclamation when he, vation from them perversely, and think, if the worshipped Jesus, and cried, "My Lord, and Lord designs me for eternal life, he will call my God!" John xx. 28. You would have me in his own time; till then I will go on in despised Paul as a dark enthusiast, had you my sins. Those who can reason thus, and heard him say, "The life which I now live take encouragement to persist in wickedness, in the flesh, I live by faith in the Son of God, from the consideration of the power and ewho loved me and gave himself for me," Gal. cacy of God's grace, do thereby avow themii. 20. Yea, you must have despised Jesus selves to be Satan's willing servants. But he himself, if you had been present at his confe- terrifies many on whom he cannot thus prerence with Nicodemus. Our Lord Jesus is vail, with representing to them, that, let them now in heaven, Thomas and Paul have been do what they will, it is all in vain; unless the long dead; you cannot reach them; nor do Lord has chosen them, notwithstanding any they stand in your way; therefore, perhaps good beginnings they may hope he has you are content to speak well of them in ge- wrought in them, they will come to nothing neral terms. But those who come nearest at last. It is your business to give all dili to their language and spirit are the objects of gence to make your calling sure. If, by a your scorn and hatred. How then can you humble waiting upon God, you are enabled pretend to love him, or presume that he loves to have your conversation according to the you? Jesus is worshipped in heaven; how gospel, listen not to vain and perplexing reathen can you expect to come there? or what sonings, but commit yourself to the mercy pleasure could you find there in your present and guidance of the Lord; and he, in his turn of mind? O, kiss the Son, lest he be good time, will enable you to see, and to say, angry, and you perish; for in a little time that it is not in vain to trust in him. Your his wrath will burn like fire. path shall be like the advancing light, that shineth more and more unto the perfect day. The Lord has already provided all that you can reasonably desire.

But to every one who understands, embraces, and lives under the influence of these truths, I may safely apply our Lord's words, "Blessed art thou," (Matt. xvi. 17,) however despised by men, or chastened of the Lord; for "flesh and blood hath not revealed these things to thee;" thou hast assuredly received them from God by his Spirit. He alone is able to cause the light to shine into our dark hearts," to give us the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6.

2. Do not entertain hard and perplexing thoughts about the counsels of God, either respecting others or yourselves.

1st, With regard to others. It is a frequent difficulty, either thrown in the way of inquirers after truth by the subtilty of Satan, or perhaps arising from the natural pride of the human heart, that would be thought able to account for every thing. I say, when they begin to apprehend the gospel-way of salvation, this perplexing question arises, If things are so, what will become of multitudes? What! are all the Heathens, Mahometans, Papists, and even all the Protestants, except the few who adopt these singular sentiments, to be lost? I shall not attempt to conquer this objection by dint of reasoning, but would rather persuade you to direct your reasonings another way. When the same question, for substance, was proposed to our Lord, his answer to those who asked him was, "Strive (each one for yourselves) to enter in at the strait gate," Luke xiii. 23, 24. Take care of yourselves, and leave the cases of others to the Lord. Remember he is God, and therefore just and good.

2dly, With regard to yourselves. Secret things belong to God; your business is with what is revealed. Some put the word of sal

(1.) The means are pointed out, in the use of which you are to be found, and wherein you may expect his blessing. These are chiefly secret prayer, the study of his written word, an attendance on the preached gospei, and free converse (as proper opportunities are afforded) with his believing people. If you continue in the observance of these, and act faithfully to the light you have already received, by breaking off from the evil practices of the world, and watching against those things which you yourselves know to be evil, you will certainly gain ground in light, strength, and comfort. You will see more and more of the glory of the Lord in the glass of the gospel; and in proportion to your views, you shall be "changed into the same image from glory to glory." For,

(2.) The promise is sure. What God has said you may assuredly depend on. And what has he said? What, indeed, has he not said for the encouragement of those who are sincerely desirous to seek and serve him! "They that seek shall find," Matt. vii. 7, 8. "He giveth power to the faint; and to them that have no might he increaseth strength," Is. xl. 29. "They that wait on the Lord shall renew their strength," Is. xl. 31. “I will pour water upon him that is thirsty, and floods upon the dry ground," Is. xliv. 3.

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If, therefore, you feel yourself a lost sinner, see a beauty and sufficiency in Jesus, have a hunger and thirst after his righteous ness, and are made willing to expect the blessing in his way; you may look upon this as a token for good. Such views and desires as these never are found in any heart till be communicates them. By nature we are

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