VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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EZEKIEL xxxvi. 31.

T is known that the Jews are a people cast off by GOD. For their disobedience, and especially for their rejection of the Messiah, the awful denunciations in the prophecy of Moses, have been long in execution. As he foretold, they are scattered among the nations of the whole world, and have suffered incredible miseries by the hands of other men.

THO’ we hope their period of misery is drawing to a close, the curse appears to be still in force and it is a wonderful evidence, for the truth of the christian scriptures. GOD hath told us, in the word of prophecy, there shall be limits to this state of punishment; when the Jews, together with the fulnes of the Gentile nations,

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shall be united in the peaceable, holy, glorious and everlasting kingdom of CHRIST.

WHEN the conversion of that people happens, they will be as eminent in their zeal for the Redeemer, as they have been for their opposition and bitterness to his cause. Their restoration is also foretold, in such language, as implies they shall be gathered into the same land which was given to Abraham, and which their fathers, for many ages possessed.

THE particular events leading to a recovery of their former country, and its complete accomplishment.; are either untold, or expressed in a prophetic manner difficult to be understood before it is unfolded by the fulfilment. The restoration of that people, with its accompanying circumstances, will be the completion of a long chain of evidence for the truth of revealed religion. This began in the calling of the patriarch Abraham, and hath been, and will continue, to be carried on, in the events happening to his family, and in GOD’S dealings with them; until they are brought to the lasting possession of the promised earthly inheritance. The concluding evidence will be the greatest. It will be attended with events most astonishing to mankind, and most convincing that JEHOVAH is GOD, and his scriptures the word of truth.

WE are in the beginning of an eventful period, in which the scheme of divine evidence for his own truth, is rapidly disclosing by the natural events that now are, and will very soon happen, conformable to the predictions of his word; among these, the conversion and recall of the Jews to their ancient land, will be a principal event.

A PROMISE of this recall, and the temper with which they shall return to GOD is contained in

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the chapter, from which the text is taken. By his prophet GOD describes their dispersion; the great dishonor they should do to his name, by their conduct among the people where they should be carried; and then lets them know, that after this, for his name and mercy’s sake, he would bring them to repentance and be their GOD. And that as the judgments they suffered, magnified his justice, his holiness and hatred of sin; so their repentance and return would honor his grace, and teach the children of men, the exceeding riches of his mercy.

HE is very particular in telling them, "Not for your sakes will I do this, 0 house of Israel, be it known unto you; but for my own great name’s sake." I will do it for my own honor; the honor of my grace; and that men may every where know, I am the Lord of the whole earth, and can direst national events with as much ease, as I ordain the condition of individuals.

THE honor of his sovereignty, and acting in all things for his glory and mercy’s sake, is what GOD every where claims in his word; and in his government he is careful to maintain it. Creation flowed forth from his will, and must forever be governed according to the sovereign counsel of uncreated wisdom.

IT is required, as a condition of mercy to sinners, that they be willing to depend on sovereign grace; and when brought to evangelical repentance, they rejoice to have it so. This may be learned from the description of repentance sound in the text. The verse describes, what the penitent feelings of Israel will be, after they are reclaimed by the gracious power of GOD, and look back, in the exercise of a christian spirit on their own past conduct.

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LET us improve these words for our own instruction in the nature of a gracious repentance; and then collect from the text, some marks of trial, whether we have sincerely repented before GOD.

I. WE inquire the nature of evangelical or saving repentance.

As we are, in our own case, exposed to mistake, there being many affections of the mind, which in some respects resemble holy exercise; we should labour for distinguishing ideas of that repentance towards GOD, to which final salvation is promised. We may do much, which appears like the fruit of repentance to those who are observing us, and may be so esteemed by ourselves; while it doth not thus appear to GOD, the great and omniscient judge of hearts. We may think much about our being sinners; may take much pains to find what is called sinful by the law of GOD; may be afraid of sin; may with great agitation of spirit mourn that we have transgressed; may be convinced that every violation of the divine law is unreasonable, and on principles of public justice, exposes us to punishment; all this may be, without such repentance as is required by JESUS CHRIST.

THE connexion between sin and misery is so well known, and has been felt so long; there is danger, through this association of ideas, of thinking we loathe sin, when the abhorrence arises, entirely from the misery that is expected to follow.—Through selfish prejudices, it is many times difficult, in our own case, to distinguish

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between the legal repentance which hates misery, and the evangelical which abhors sin. To determine this, we ought often to inquire of our hearts, why is sin so evil a thing? And why do we feel opposed to it? Is the only answer we can obtain of our own hearts is this; that hereby we are personally exposed to pain, affliction, and the death of the body; and that GOD, a being of such power as we cannot overcome, denounces his anger to pursue us in time and through eternity ; it is no evidence of a gracious mourning for sin.—All this may be, with hearts opposed to the divine character. All this may be, without a supreme love of GOD, and with such a relish of the heart, as would commit sin with greediness, if the penalty were removed.

TRUE repentance has respect to the infinite nature and perfection of GOD, which creates an obligation on all creatures to love and serve him, and abstain from every thing, by which he is dishonored and his kingdom injured. David, in the hour of penitence, and in contemplation of a sin, which was the highest outrage upon purity and the justice due to men; still confessed to GOD, against thee, thee only have I sinned. A sense of violated obligation to GOD, and of the dishonor done to his name, swallowed up all other considerations of mourning. He was not insensible of the injury done his subjects, and the church; but injury done to GOD, pierced him with the deepest sorrow. Holy Job thus describes his own repentance. 1 have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore l abhor myself and repent in dust and ashes. In this case a sight of GOD, and sense of violated obligation to him, were evidently the cause of holy sorrow. Hence it is called, repentance

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towards GOD. A mourning for sin, as committed against the perfection, the rights, and glory of the Lord.

AN evangelical penitent, riling above selfish regards, beholds an infinite GOD, glorious in holiness and worthy of all obedience. He beholds a scheme of creation and created good, to which all sinful principles and practice are opposed.—A law, just and good, which forbids transgression ; a supreme government of the whole, conducted in infinite reason, and aiming at great and eternal good. In view of these, his sin appears great beyond description. It seems to him more base than finite conception can comprehend. As is the deepness of mourning for a first born; such is the depth of sorrow, for his own vileness and ingratitude. The affliction of his soul is of such a nature, as withdraws his thoughts from an apprehension of danger to himself, and fixes them on the odiousness of sin, and the unspeakable guilt of opposing a glorious GOD. When sin is thus apprehended, there is no difficulty in confessing it to be an infinite evil. The cavils of a contradicting heart are silenced. The disputatious philosophy of men, and all palliating descriptions are banished. The penitent wishes for words, of a thousand fold more descriptive energy, than human language contains, that he may use them in confessing his vileness before GOD.

ONE great difference, between legal and evangelical repentance, arises from the motive of sorrow. In both, there is a sorrow for sin; though the two states of the heart from which they proceed, are in direct moral opposition, and one dislikes, in the most essential respects, what the other loves. Is it were left, to the choice and power of the two characters, to make a heaven they

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would act on opposing principles, and the heaven of one would be a hell to the other. Place the greatest and most unholy sinner on a death bed; let him know he is going directly before a GOD, who is opposed to him, and will punish sin in a very extreme degree ; let him believe there is a place of torment, and that death will be his entrance into it ; and he cannot restrain sorrowing that he hath sinned. In the moment of agitation, it is not probable he will distinguish between a hatred of sin, and a hatred of misery; and thus suppose himself a sincere mourner before GOD. It is on this account, that a deathbed repentance is so open to be suspected of insincerity, if there hath been no previous penitence. In most such instances, if the prospect of immediate danger ceases, the mourning for sin and the imagined dislike of it are felt no more. The rescued sinner returns to his vice with new eagerness. In such cases, we have no reason to suppose there is repentance towards GOD. Pain and loss are the thing lamented ; and if there could be a way to avoid these, the mourning soul would mourn no longer.

IT IS not thus with the gracious penitent. His heart is right—sin is contrary to his taste—the thing itself is unpalatable. There is no need of danger and pain to make him see its unreasonable nature. He laments the dishonor done to a glorious GOD, and condemns the cause of it, and can condemn himself, as readily, as he would another.

THE difference of motive, in these two states of the heart, is easily conceived by all true penitents; but such is the blindness of impenitence, that there are some cases of great obduracy, in which it is hard to communicate, even a doctrinal description of the subject.

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II. I AM to consider those marks for trial and self-examination, which are contained in the text.

1. IN the text it is said " then shall ye remember your own evil ways, and your doings that were not good." Those who are brought to a saving repentance, are disposed to look back on their own ways, and hide nothing from GOD or their own sight.

A LEGAL repentance wishes to search and see no more of sin and its evil, than will barely suffice for safety. Fear is the principle of action, and an escape from danger is the object sought. When there is a supposition of safety, this point being gained, there is an end of the search ; and it becomes more pleasing to forget and throw a veil of oblivion, than to search deep into the heart, or by remembrance look back on many doings that were not good.

IN an evangelical repentance the heart being right, sin itself is feared and would be feared, though no personal danger attended. It is feared on account of its bad nature, and its injuriousness to GOD and his kingdom. To be freed from unholiness is a reigning desire in the soul, and for this purpose, it becomes necessary to look deep into the heart, and examine motives, desires and ends—to look back, remembering old habits, dispositions and actions. A desire of turning the eye from our sins, and of extenuating them, ceases. Their number and aggravations are sought out diligently. GOD is besought, by earnest prayer, to assist in the examination; and his pure, omniscient spirit is invoked for aid. The prayer of David is often made, "search me and try me, and see if there be any evil way in me."

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THE spiritual mourner for sin, often compares his thoughts, words and actions with the holy law—with gospel precepts—and with the Saviour’s holy life; that he may know the extent of his own sin. When by searching he sees any sin, not before discovered ; though he mourns for the evil, he rejoices in the knowledge of it, that he may confess to GOD and purify himself. This will always take place, in that repentance, which is accompanied with a love of GOD and dislike of sin. Although a love of danger and misery is not natural to men, and in no case a duty; yet the escaping of danger, is but a smaller motive, with the evangelical penitent. In a legal repentance danger excited him, and he wished to know only so much, either of his past or present sin, as was absolutely necessary for an escape. When holy mourning succeeds the legal fear, danger is much less thought of; and the exceeding sinfulness of sin becomes a burden on the heart ; tears of grief gush from the eye, for having been so impenitent and base.

THEN, GOD was feared as a threatening judge; now, he is feared as a being so excellent and worthy, that it is evil beyond description to act against him. Then, the law was feared because it has a penalty annexed to it, and a terror of the penalty stung the mind; now, it is feared, on account of holy obligation, which is sacredly binding on all creatures.

IT is not strange that a person with this state of heart, should be willing to look deep—to look over a whole life—and, go back far as memory can help, that all may be confessed before GOD. When of another temper, he feared divine omniscience, lest his sin should be known; now he rejoices in this glorious perfection, that GOD may

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see and discover to him, the extent of his corruption.

A HOLY repentance is attended with self-loathing. " Ye shall loathe yourselves in your own sight, for your iniquities and your abominations."

TRUE holiness is, in all respects, different from the sinful temper, which is natural to men.

LOATHING himself, is a paradox to the natural man, and having no experience, he thinks it must be a miserable slate. Self is his lawgiver and GOD; and self advancement the rule by which he measures right and wrong, loathsomeness and agreeableness. Let the idol of self be thrown down, and the true GOD throned in the affections, in this respect, all things become new. Reason and judgment are set at liberty, and the most GOD exalting doctrines and duties appear most excellent to the mind.

THE mourner in Zion sees that GOD is glorious, in being opposed to his former character, and that all good creatures, by their aversion to his former temper and delights, give the highest evidence of the rectitude of their own hearts. Even, if GOD had prepared no punishment for sin; the spiritual mourner, in lively exercise of repentance, would determine it better to cease existence, than to remain forever with so base and unjustifiable a disposition.

To this description of penitential feelings it may be objected. If repentance, in its nature, implies self-loathing, the gospel penitent must always be an unhappy person.

To which I reply, this is an objection, which will never be made by those, who have experienced the grace of repentance in their own hearts.

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The self-loathing mentioned, is not a loathing of their own existence, or any of the natural powers, faculties and capacities GOD hath given them. Existence, simply considered, is always desirable; and it is the perversion of it, which to holy minds becomes an object of dislike. Penitents are not made perfectly holy, and so far as they find sin reigning in them, they must be unhappy; for sin is the affliction of a christian. It is not proper to call this the unhappiness of repentance; for if the christian were made perfect by the sanctifying power of divine grace, in a loathing of his former corruptions he would be perfectly blessed. It is the remainder of sin, and not the loathing of it; which makes unhappiness, in the present state of GOD’s people. Those, who have experienced this state of mind, will readily answer, our self-aversion on account of sin, is so far from making us miserable; that it is a necessary ingredient of a blessedness, the most pure and perfect we ever enjoyed. Our sin is our unhappiness; but our self-loathing is our comfort. We feel a consciousness of being right, so far as we can abhor remaining transgression.

To be a Spiritual mourner, is very often an exceeding peaceful state of mind, and accompanied with that light of GOD’s countenance, which gives joy unspeakable and full of glory.

THOSE, who have not true religion, often think a life of piety to be an unhappy one. To them it is inconceivable, how others can be happy in spiritual duties, in thinking so much of GOD, and in worshipping him so often. As they do not think of another world, except when driven by terrors of conscience, they are ready to think pious people must be driven by similar terrors, and therefore must be miserable; herein is a great mistake, for pious people are drawn by love, and

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not forced to duty by terrors of conscience. The heart of one is wholly different from the other. The love of GOD, will make a life of consecration to him, in the duties of religious obedience, a very pleasant one. As GOD is, in his nature, more excellent than the creatures ; so the happiness of serving him, will be greater and far more satisfying, than any enjoyment of the creatures.

By this subject we ought to examine ourselves. Truth is of little service to us, without an immediate application to the state of our own hearts. Examination discovers us to ourselves. Do we remember our evil ways and our doings which were not good? Do we look deep into our own hearts, and encourage conscience to speak freely, that the worst of our case may be discovered? Do we loath ourselves for our iniquities against a holy Lord GOD? Doubtless misery is disgustful; but this is not enough, and is no evidence of a good estate. May the Lord, of his infinite mercy, enlighten, sanctify and prepare us for his heavenly kingdom. AMEN.