VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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MATTHEW xxiii. 13.

WOE, pronounced by the blessed Redeemer himself, must be dreadful to those on whom it falls, arid can be considered as nothing less than an endless curse. To be condemned by the GOD and Saviour of infinite goodness, whsle he was offering salvation, proves a character to be of the worst kind. When, in the text and context, we find woe and condemnation denounced to those, who thought themselves the most unexceptionable of characters, it learns us how strangely men may be deceived in their own case—how strongly they may think their disposition and practice is according to the will of GOD, while they are really unfriendly to

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GOD, and going down to endless death. These things show us how falsely men may depend on their doctrinal knowledge—On their regular and systematic lives—and an their earthly estimation of being decent people, while they are destitute of the sincere, spiritual, and delightful obedience of the gospel.—Sin appears in a number of forms too great to be described. In every form, it is displeasing to a holy GOD, and exposes to his displeasure; but there is none, in which it is more hateful before him, and more contrary to the nature of moral virtue, than where men become instrumental of the ruin of others. It is awful indeed for a man to destroy and lose himself ; but when he destroys himself, in such a manner, as carries others with him down to an endless ruin, there are no words can describe the guilt, nor can any present conception reach the pain, that must probably arise from the crime. It cannot then be consistent with the awful and solemn obligations of a religious instructor, nor with the benevolence of the Christian character, to restrain from warning, in every instance, where there is danger that this sin may be committed.

THE sin of the Scribes and Pharisees which CHRIST reproved, was, first, in mistaking and explaining away the spirituality of the law, so that those who heard them, through their instruction rested in a formal morality, without the power of godliness. It consisted, secondly, in their opposition to CHRIST and the pure doctrines of the gospel, which reproved the hearts, and awakened the consciences of men. The spirituality of the gospel was one of their great objections against it. After they had explained away the spiritual nature and requirements of the law, it could not be, expected that they should receive a gospel, which reproved all the

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visibilities of religion, in which the heart was not sincere; and required a new heart and a supreme love of GOD and his law as the lowest evidence of a gracious adoption into his family

THERE are many ways, under the gospel dispensation of light, in which some dangerously oppose the salvation of others, and become the instruments of their destruction.

FIRST, some do this by open and complete infidelity, or a renunciation, of the Christian scheme of religion, as it is contained in the holy scriptures. There are many of this character; but although they speak great things, make much noise in the world, and profess to be more wise and discerning than other men, they are generally persons of a suspected character.— Still, the open and the plausible deniers of CHRIST’S religion, may beguile a number of unstable, unwary and unholy minds; and they may be the instruments of keeping many in security, who never have and never will be able to disbelieve the revelation that is from GOD. Thus, they may have a most dangerous influence, although they have comparatively, but a few who are complete disciples, to their destroying opinions. How dreadful an account, will those have to give before the bar of GOD, who are instrumental of making others reject the counsels, the word, and the grace of GOD. A disbeliever of Christianity, must be sensible, that he is a singular man, in lands which are favored with Christian light. If there were in such, any degree of wisdom, they would be careful not to burden themselves with any thing more than the destruction of their own souls. On the principles of those, who disbelieve the scriptures, all who believe in them must also be safe; and why

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should they be solicitous to propagate their own peculiarity of sentiment ? In such a case it is unwise to do it. It is a rash madness to accumulate guilt by tempting others to disbelieve.

SECONDLY, many, who have a general belief in revelation, prevent others from entering into the kingdom of GOD by denying the power and spirituality of religion. They make both the law and gospel a dead letter, with respect to personal holiness and sanctification of heart. —Perhaps, these are instrumental of more injury to the souls of men, than the open disbelievers of all revelation. It was before said, that open disbelievers, in general, are persons of a suspected character. They are commonly very immoral; for when men reject the revelation of GOD, he often gives them up to some distinguished vices, either open crimes, or a deep avarice, or the pursuits of ambition by very dishonorable means. Also, there is in the greater part of the unsanctified, a remaining testimony of natural conscience, that they are guilty, and need pardon and redemption. These causes render the open disbelievers of revelation suspected, even in the opinion of most, who do not love the power of godliness. Those who dislike the spirituality of religion, but at the same time profess to be Christians, have a double advantage to beguile souls. By their instructions, insinuations, and manner of describing. religion, they deceive men to think that they are safe in the form, without the power of godliness. That GOD can and will be merciful, if men abstain from open vices and pay some attention to the forms of worship and of a regular life; although they have not a new heart and holy and evangelical affections. Vast is the number of men who are prevented entering men to the kingdom of heaven by these notions of

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religion. Those who inculcate and are instrumental of this mistake, bring themselves under the woe of the text. For they shut the kingdom of heaven against men. They neither enter themselves, nor do they suffer those who are entering to go in

.

I WILL illustrate the subject of this discourse, a number of observations, showing the persons who are most exposed to fall under the woe pronounced in the text; also, the manner and means by which it is done.

Observ. I. THE ministers of religion are in great danger of falling under this woe. In the Jewish Church, the original business of the Scribes, was to write and give new copies of the law. As only a few were acquainted with the art of writing, the employment was most respectable, and many of their religious teachers were Scribes. In the day of CHRIST, a great number of the Scribes, were Rabbi’s or doctors in theology, the same which he directed Christian not to be called, and were principal instructors in the national religion. They were almost universally opposed to the doctrines of CHRIST, and the spirituality and godliness of his preaching.—Although they retained high titles and important offices in the Church, and the civil and religious policy of the nation conspired to make them esteemed great, yet very few of them were good men.

THE Pharisees were a religious sect, who placed the traditionary above the revealed law; they were zealous of forms and ceremonies, but omitted judgment, mercy and truth; they depended on the external form, without any knowledge of godliness. Many of this sect were teachers and ministers of religion. Doubtless,

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JESUS CHRIST particularly considered them as teachers of religion, in pronouncing on them the woe contained in the text. They shut up the kingdom of heaven, by giving to those, who were under their instructions, a false notion of the divine character and requirements; of the nature of evangelical or gracious piety; and of the terms on which men are admitted to divine favor.

WHEN we read the prophets of the old testament who were solemnly commissioned by GOD to reprove sin, in every order of men, how boldly do they charge the ministers of religion, with their neglects, and their errors in doctrine, and sins in practice! How plainly they charge them with destroying the souls of men !

WHEN Ezekiel, who was both a priest or stated minister of religion, and a prophet by the special inspiration of the Holy Ghost, was appointed to warn Israel of their duty and of impending judgments, GOD told him, that the wicked who did not repent, should die in their sins; but their blood should be required at his hands. Paul charged Timothy not to be a partaker in other men’s sins by neglecting to warn and reprove them.

THE instructions, charges, warnings, and denunciations delivered to the ministers of religion in the holy scriptures, are innumerable. The teachers of religion have great influence on the opinions of others. Great respect is paid to their judgment, in points which are of infinite consequence for the salvation of souls. They are known to be solemnly charged by GOD and the Church, and they are professedly devoted to the obtainment and communication of religious knowledge. They have, almost infinite opportunities to mislead and deceive men in their

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eternal concerns. They can do this by errors in doctrine—by a false construction of the Law and gospel—by hiding the essential parts of his counsel—by neglecting to acquaint themselves with the contents and true meaning of the holy scriptures.—They can do it by teaching divine things with a kind of lightness, by which men will be lead to think them of little importance; and by so speaking of the most important Christian doctrines, that many will view them with indifference, and think it to be of little importance, whether they believe or not. They can do it, by an improper treatment of men in the personal concerns of their own minds; by destroying a conviction of sin; or advising them to hope in divine mercy, when they have no good claim to think themselves forgiven and sanctified. Such, and innumerable more than can be particularly mentioned, are their opportunities for misguiding; and therefore they are in great danger of coming under the woe.

THOSE who are teachers of religion by office and solemn designation, may feel a friendship for their people, and desire that they may all come to salvation, and still fall under the woe of preventing their entrance into the kingdom of GOD. There is something more for them to do, than simply to feel friendly, and wish that their people may come to a knowledge of the truth savingly. They are watchmen over a charge, which is of infinite value. They are to reprove, rebuke and exhort; to pray and intreat; to travail in birth, until CHRIST be formed in the souls of their people. To be faithful and escape the woe, they have many duties to perform, which are always painful and self-denying, and often dangerous to their personal happiness in the world. They ought always to be on the

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side of GOD and the truth, though men oppose and persecute. To reprove the stubborn and haughty sinner—to stand against those who are powerful in this world, but still opposed to the truth—to admonish the profane and guilty, and search out the hidden iniquities of the heart—to destroy the groundless hopes of the insincere, and describe to men the vengeance of eternal fire, are duties painful to a tender and benevolent mind; still they must often be performed or the woe and condemnation of the text will be incurred. To be faithful, they must most tenderly love the souls of sinners, and be grieved with their griefs; but at the same time, must be as an iron pillar and a brazen wall against them.

THERE cannot be a greater evil in the sight of GOD, than it is to shut up the kingdom of heaven and prevent men entering. It hath, from the beginning, been the work of infinite power, wisdom and goodness to open the kingdom of glory that miserable and guilty souls may enter— for this the mighty and gracious providence of GOD hath been ever operating. To open the kingdom of heaven, the Son of GOD came down from his glory and lived, obeyed and suffered. For this all the means of religion are instituted; and the influence of the Spirit is continually acting on the consciences and hearts of men. To open the kingdom of heaven to guilty sinners, nature in all it courses hath been upheld, and the angels of heaven, and the pious on earth, have been laboring and praying from the beginning. How great then the sin of shutting it against the entrance, even of one soul. To prevent the entrance of one immortal mind, will cause more .happiness to be lost and more misery to be incurred, than all the happiness and misery of the whole world, from its creation to the consummation

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of time.—How great then must be the sin of shutting up the kingdom of heaven against the entrance of others. It is a sin against GOD, greater than we can conceive, and words will not describe the magnitude of the evil that must come on the deluded sufferer. Ought not then those who are appointed to give religious instruction, very solemnly to deliberate this subject with themselves? Ought they not to examine and be afraid lest they have ruined some one soul, and perhaps many? Whether they have not been the means of quenching some convictions which were excited by the providence and Spirit of GOD—led same by the system of their doctrines and their cold and formal manner of teaching, to close their eyes on the depravity of human nature, and the need of a new heart by the agency of the Spirit of GOD ? Whether they have not, by an indifferent treatment of those who were concerned for their well-being hereafter, led them to think there was not so much need of being anxious to obtain eternal life Whether they have not soothed false hopes, and restrained from searching out the expectations of hypocrites; or in some way been instrumental of keeping men out from the kingdom of heaven? These are solemn questions, for a man to bring home to his own conscience, in self-examination, and happy is he who doth not, if he is faithful in the trial, feel self-condemned in innumerable instances. Those who do not examine tremblingly and prayerfully, have but little sense of their own imperfections, or of the worth of souls, and of the solemn account they have to give before the bar of GOD.

Observ. II. ALL Christian professors, are in danger of falling under the woe, denounced

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against those, who shut the kingdom of heaven against the entrance of men.

ALL Christian professors, are required by the glorious Lord of the Church, to instruct men by their good examples, and so far as they are able and have opportunity by their precepts; and are, therefore, in a lower sense, teachers of religion to those, who are in any way connected with them. Christians are mutually to teach, pray, exhort, warn and reprove those who are in their holy and covenant connection. They ought to become lights, and to instruct and warn the world by their exemplary conversation, and by an appearance of humble devotion to the glory of GOD and the best interests of his kingdom.

ESPECIALLY it is expected of them, that they exhibit a good Christian example. Their failure in this, often proves to others such an occasion of falling as shuts them out from the kingdom of heaven. Bad examples in Christians, must make others doubt the reality and excellency of Christian piety, and prove a temptation to them to live thoughtless and vicious. Thus by their bad conduct they prevent others entering in. It is most unnatural and wicked, for those who have professed and promised to love the Redeemer; and for those who profess to love the souls of men, by their own want of circumspection and unholy practices to make it doubtful to the unbelieving, whether there be in the world such a thing as true piety. True Christians may sometimes be left to do this; but there is no reason to expect that they will wholly escape the woe. If they are Christians indeed, a Lord of sovereign grace will reclaim and bring them to own the sin, and bitterly mourn the fault, and will save them for the glory of his grace. But if they escape the woe in the world to comet

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they have no promise of escaping it in this; and it is highly probable, that a holy GOD will in some distressing way testify his displeasure against them.

Observ. III. PARENTS and the governors of families, are in great danger of shutting others out from the kingdom of heaven.

PARENTS are the ministers of GOD, and they ought also to be ministers of religion in their houses. Infinite wisdom instituted the natural relation, that it might be subservient to moral and religious purposes. From the natural relation, reason, even without revelation, is able to infer the religious obligation of parents and heads of families. The Heathen will join their testimony, that an awful woe ought to come on those parents, who do not govern and restrain their children from vices, and teach them such duties of religion as may be known by those, who have not the word of GOD. Hence we find that all national communities, in the most unchristianized lands, who are organized with any public government, do make parents responsible for the good conduct of their children.— We have a happier light in the word of GOD. His word expressly enjoins the parental duties of restraining, instructing, and initiating our offspring in piety and an early fear and love of GOD.

FURTHER, it hath been found by experience that there is a near connection, between the religious fidelity of parents and the probable salvation of their offspring. This will not be denied by any, who have serious and experimental notions of religion. Those may doubt this, who think that bare civility and decency of mariners are all the needed preparation for eternal life;

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but the pious cannot doubt. The word of GOD is stored with encouragements to this duty in parents—with threatenings to those who neglect, awful threatenings to themselves and their posterity—and with examples both awful and encouraging, to enforce truth and duty on the minds of men.

THE duties of parents are, to restrain the passions and subject the stubborn wills of their depraved offspring. To instruct them in all the principles, doctrines, obligations, and duties of religion to GOD and man. To teach them their accountableness and dependance on an infinite GOD, both for time and eternity.— to unfold to their understanding the infinite perfections, and the natural and moral glories of his character. To show them their own immoral disposition and in what it essentially consists, and how it leads them to evil practices.—To impress their mind with a sense of a coming eternity, a judgment before the bar of GOD, and a sentence of endless duration in its effects of blessedness or woe.— To indoctrinate them in the glorious scheme of redemption by an all sufficient Saviour, teaching them how his glorious character is formed; how he made an atonement for sin; and how sinners are effectually called home to himself, by the convincing, renewing and sanctifying influences of the Spirit.-Also, to acquaint them with the exercises, trials and comforts of a Christian life; and shrow them the intimate connection between a true saving faith and love, and a life of good works in the sight of men. The parent who doth not all this neglects his duty.

AND in several of the particulars which have been mentioned, the instruction must be given by example. Indeed, in all respects, the example of the parent must confirm his prceprs, or

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they will be of little avail. Recommendations of prayer to the child, unless he sees the parent practising the duty himself, or exhortations to truth, integrity and decent language, while there is a constant example of falsehood, dishonesty and profaneness, will fail of doing any good.

HAVING considered the several ways, in which parents are under obligation to he ministers of religious instruction and piety in their houses, it enables us to see, how exceedingly they are exposed to the woe and condemnation of our text, for shutting out their children and the young who are under their care, from the kingdom of heaven. O cruel parents do it, but many are guilty!—many become ministers of sin to those whom they love so well. While laboring for their earthly good, by neglecting to give religious instruction and by an evil example, they prevent them entering the kingdom of glory. How many parents do this, by neglecting all serious instruction either moral or evangelical ! How many by their own examples of immorality and profaneness !—How many by the neglect of prayer and pious order in their houses—how many by suffering their children to hear them ridicule serious people and their delight in the worship of GOD ! O parent, who art of this character, how great is thy blindness ! Art thou afraid thy children will serve GOD too much—even that GOD who made thee and thy offspring, and is giving thee good things every day, to make the trial, whether or not by his goodness thou wilt he led to repentance ? Canst thou think that an habitual remembrance, fear and love of GOD will do an injury to thy beloved offspring? No, thy conscience hath not yet permitted thee to believe this; but the truth is, thou hast thyself n delight in serving GOD

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and to see thy young ones going before thee in serving and seeking their Maker, wounds thy pride, harrows thine own conscience for past neglects, and brings thee to a painful reflection on thy duty and thy danger. Thine own aversion to the truth and duties of religion overpowers even the yearnings of natural affection.— Their younger and less hardened consciences reprove thine own want of godliness, and it is more pleasant to thy lusts, to have the whole sleep together, than it is to be disturbed by young practical preachers of religion.—O unhappy parent ! now thou canst neglect thy duty; now thou canst say all may end well; now thou canst say, in the strength of parental affection, those children have long to live, and I ardently hope it will be well with them. But remember they may die speedily, and if thou shouldst survive, how wilt thou look on their cold corpses with composure, while in remembrance of thine own neglect? How wilt thou meet them before the bar of a most holy Judge, and hear him say, these shall perish under their iniquities, but their blood will I require at thy hand ? How many unhappy parents may we fear will fall under this woe and condemnation.

Observ. IV. ALL who have an extensive influence among men, and by their condition and offices are able to do much for or against the religion of CHRIST, are peculiarly exposed to the woe, which CHRIST pronounced in the text.

THE world was made and is preserved, and its laws and government were instituted to answer the purposes of’ infinite wisdom, in the glorious scheme of redemption. Nothing in this world can be separated from these counsels of holiness

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and grace, as they have ever existed in the infinite mind of GOD. The impenitent, although not saved will be examples of the nature of sin; and whatever displays that, will show the abounding of grace and prove the glory of divine mercy in the salvation of the redeemed. To carry on the great work of redemption the world is preserved; states and kingdoms are raised up and put down; the earthly times and seasons are ordered; and all the events of particular lives, even to the falling of a hair from the head. If such be the motives of the great Creator and providential governor of the world, and they are made known to us in his word; it creates, an obligation on every creature, according to his power and opportunities, to devote himself to the advancement of CHRIST’S kingdom, and the redemption of men’s souls from sin and misery. If there be such a general obligation on individuals, its strength is according to their talents to do good, to their opportunities, and to their influence in society. Much more may be expected from some than others. All have something, but same have much to do for the good of CHRIST’S kingdom and the salvation of others. Think not, O reader, whoever thou art, that thou mayest stand idle in the held of benevolent exertion for the good of men’s souls; neither think, that thou art so unimportant in society, that thou canst not prevent same one from entering into the kingdom of heaven. If thou art not a minister of religion, if thou art not a parent; still thou art a neighbor, and it is the divine law, that thou love the soul of thy neighbor as thine own soul, and watch over and warn him.

As something is expected from those who have small influence; so much is required from those who have a greater power in society.

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the parent governs the domestic; so the civil ruler directs and influences the public body. Civil rulers are in a situation to do much for the kingdom of CHRIST, and they may also shut up the kingdom of heaven, and prevent their people from entering in. GOD saith, that in the days of the prosperity of his Church, kings shall be its nursing fathers, and queens its nursing mothers; therefore it must be the duty of civil rulers to protect, by all the authority that is in their hands the interests of the kingdom of CHRIST. If they suffer immorality and licentiousness to pass unpunished ; if they give credibility by their influence to the opposers of piety; if they suffer the Lord’s Sabbath to be violated with impunity; and do not use a civil influence to have religion made respectable in the world, they shut the kingdom of heaven against men.

IT is a deplorable truth, that civil rulers, have in innumerable instances, endeavored to make religion and its institutions and its friends the engines of state policy. With this GOD hath been displeased, and is now awfully punishing, even the places, where this hath been done in ages past.—It is another deplorable truth, that civil rulers have endeavored to control the religious opinions, and have persecuted the consciences of men with fire and the scaffold.—These things were a horrid abuse of civil power, and the eyes of the, world have been opened to see them with detestation. But there is always danger of going from on to another extreme. Because civil power, in its relation to the Church of CHRIST, hath been abused and wrought many horrid things in the earth; all this is no reason that its nurturing aid should be denied to religion. Because the civil rulers of men have no right to become organs of religious instruction to

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the people, and to control their consciences in the belief or disbelief of particular doctrines, it by no means follows, that they are excused from the obligation of affording a friendly aid to a pure religion and morality.—it by no means follows that immoral men, and those who deny the doctrines of religion, are fit to be trusted with the sacred interests of religion and freedom. It by no means follows that civil rulers are freed from the obligations to be friends of piety. They do, in fact, stand in a public situation, and have a general influence both in public opinions and practice. The government is the Lord’s, and after they have attained the honor and taken the solemn vow, they cannot dispense with their obligations, by saying, civil influence and power have nothing to do with religion. The same obligations which they are under as men, and as common members of society, do certainly follow them. When in the chair of slate, and in the judicial seat. If piety, religion and good morals are affronted, and they do not protest them; they become partakers in guilt with the worst of the people. Civil rulers, are therefore in great danger of coming under the woe and condemnation, of shutting up the kingdom of heaven and preventing those who wish to enter.

Observ. V. ALL who use the authority with which they are cloathed, whether it be by nature, by divine appointment, by civil constitution, or by the customs of decency in society, to prevent others from worshipping GOD, according to their desires and the dictates of their own consciences, do merit the woe and condemnation of our blessed Lord.

IF they merit, and do not repent and reform, they must doubtless endure it. Many others,

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besides civil rulers and parents, have an authority and influence, which is gained either by law or custom. The husband influences his wife.— The master controls his servant; and the dependant neighbor is under almost the same control, from those who are more opulent and influential.—The man of small abilities cannot resist the sophistical arguments and the multitude of words from those who are more intelligent and artful. All these have an authority by law or custom, or the influence of social relation, confidence or endearment. They, in a sense, have the minds of others under their control. Sometimes they control them by over persuasion; sometimes by ridicule; and sometimes by interest or power.

How often do we see these kinds of influence and power, used to blind the understanding; to lay the alarmed conscience asleep; to destroy the beginning of a conviction of truth, of seriousness and of an eternity that is endangered. How often do we find those, who have no fear of GOD before their eyes, by a virtual or an authoritative influence, preventing others from the place of prayer and praise, and from accompanying with such as can guide them in their souls’ concerns. Art thou, O man, afraid that the friend of thy bosom will be too good, too virtuous, or too sensible of Christian and moral obligations? Art thou afraid that this friend will offer too many prayers for thee, and that in consequence of these prayers, GOD will alarm thy conscience, and spoil thy careless and sinful pleasures ? Or art thou afraid that this friend will gain the mansions of glory, whilst thou art cast down to darkness ?

DOST thou, who art a master, fear that thy servant will have more of the friendship of the

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Almighty maker of all men, that thou hast thyself? Art thou afraid of the prayers of one so much

under thy control, or is thy pride pained to think that he may be chosen to glory, while thou art

left to die in thy sins and under all thy guilt.—Remember, that though thou canst throw an

impediment in the way of his salvation, still thou canst not make him silent, when called by the

Almighty, as a witness against thy impiety. The end will show, and eternity will witness,

whether he be right in wishing to seek, serve and praise the Lord; or, thou in throwing every

impediment into his way, by which he either is discouraged or restrained.

THE present state of religion in the country, hath opened a scene of things very different from what hath been in years pall. The late revival to serious attention, hath made the present subject a very practical one. The minds of, men, of families, and in a multitude of instances of near connections, have been most sensibly divided, and some who have power and influence on their side, have actually endeavored to suppress that, which the writer believes to be a glorious work of GOD, and which will be remembered by the subjects of it with praise through eternity. May not several expostulations be made with those, who are of a different Opinion?

1. Is it not fit that those who are to live or die eternally, for themselves, should be their own judges, and satisfy their own consciences in these all important concerns ? Conscience is not dependant on the will of a man who thinks himself to be superior; but on the dictates of reason, guided by the word of GOD, and by a divine influence on the mind which is awakening and sanctifying. Parents, husbands and masters

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cannot be saved or lost in the place of those, whom they endeavor to control in matters of conscience. It may be, and in a multitude of instances, it doubtless is the duty of the controlled to comply calmly; but in those very instances, a heavy vengeance from the Lord may fall on those who control, is they exert their influence in a wrong manner. Certainly in the matter of gaining or losing an eternal salvation, it becomes those who have a power of controlling, either by the laws or customs of earthly society, to use it with great caution and tenderness of conscience. If they see those, whom they have a right to influence, to be serious, abstaining from crimes, anxious to do right and glorify GOD, and at the same time, of a sound mind; either to coerce, threaten, or ridicule, is a dangerous business. Neither is it safe to wound the feelings of those who are in this situation; and to do it, subjects to the awful threatening of CHRIST, "But whoso shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." Many of the thoughtless world, because they see the serious and prayerful to be afflicted by the providence of GOD, think that they also may afflict and disturb them in their religion, with impunity; but they judge very falsely. GOD afflicts to make them more serious and more determined in their duty; but these afflict, from the hatred they have to seriousness, or to prevent all divine impressions. Even when GOD afflicts, with great jealousy he watches over the injuries of those who have begun to inquire, or have actually obeyed him in the gospel of CHRIST. He sees their troubles and vexations—he hears their groans—he pities them under the attacks of Satan

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and of a destroying world, and his wrath is kindled within him, to execute vengeance in the due

time. It therefore becometh those, who have in their hands a power to control and afflict such as

are seriously disposed, carefully to see how they do it. If the authority be used in a wrong cause,

a husband’s influence, a parent’s authority, or a master’s power will be no excuse—no

justification before the bar of GOD. It is true that all these powers are placed in men by GOD

himself; but they must use them at their own peril. Using them against the cause of GOD and the

souls of men, is a rebellion against the fountain of all power. It must be on very clear and high

evidence, that such power can be prudently used; and after a season for deliberation and to hear

calm advice, perhaps it may never be used prudently, except where the pretence of religion is

prostituted as a protection for crimes, and the most evident disturbance in society. True religion

is always productive of sobriety, good morals and a faithful improvement of time in the duties

of benificence and righteousness; and where these effects appear it is not safe to coerce,

although the religious speak of internal exercises, sears and comforts, of which those who can command them have no conception; for power may be in the hands of carnal security, and of those who are in all the darkness o unsanctified nature.

2. THERE is an indirect power, or more properly influence, where there is no legal pretence, to exercise authority, by which men may shut others out from the kingdom of heaven.

social respect ; and by a treatment which

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indicates tacitly a charge of folly. These engines of influence are often used to damp the good resolutions of the serious and reforming, and in many instances they succeed, where all other means of doing evil would be ineffectual. The guilty, perhaps may think these things to be lawful, because they gratify their own disposition for diversion, and do at the same time, leave others at liberty to do as they please. But here also there is guilt. If GOD will remember to reward a cup of cold water, which is given in love to his cause, he will not forget to punish the smallest circumstance that militates against the interest of his kingdom and the deliverance of souls from the thralldom of sin.

To speak of serious people with a sneer, to represent those who have pleasure in the service of religion although often repeated, as being weak and deceived people; and to treat them with an air of contempt, is a kind of persecution which GOD will punish. It is true, that if they are confirmed in the spirit of faith and godliness, they will not regard such things; but this may be done to those who are babes in consideration, and they may thereby be deterred and shut out from the kingdom of heaven. Every disrepectful insinuation, and every reflection against such, on account of their seriousness, is a spear to pierce their good resolutions, and its natural tendency is to sink them down again to the most dangerous security.

Much more criminal are open revilings. Such are not un-common, and the word of GOD is stored with threatenings against them. From many passages, I shall mention but one in the epistle of Jude, where he speaks of CHRIST’S coming to judge the world in conformity to the prophecy of Enoch, "To execute judgment

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upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and all their hard speeches, which ungodly sinners have spoken against him," Whatever is said against the people of CHRIST, he will esteem as said against himself, and it will be one of the awful works of divine vengeance, in the great day of the Lord, to appoint a retribution to such revilings and scoffs, which are made against CHRIST, in the persons, holy employments and in the worship which is paid to him, by his people. And although the unsanctified cannot be supposed to worship and seek the Saviour from holy motives, yet as they are moved and enquire by a divine admonition, he will not suffer even those to be reviled with impunity.

3. LET me further expostulate and inquire, of those who try to impede the serious in their

progress, what their motives can be, or whether they have ever searched them out, or attended to the criminality there is in their conduct?

WHAT must be the motives of a man, who doth any thing to impede another in his attempts to seek eternal life? It cannot be goodness and brotherly love, for a good mind will certainly be willing that a fellow creature should be happy; and though the seeker may be in some respects mistaken, a good heart would overlook some works even of weakness, in the joy that would arise to see an immortal mind beginning to be earnestly engaged in the concerns of eternity.— It cannot be an apprehension that it is really unwise to be anxious for an endless futurity; for although many forget, no man in the exercise of reason can say this is wise, or can call those unwise who endeavor to lay up for themselves

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treasures in heaven. There is a conscience— there is a conviction of truth—there is a dread of futurity and of the invisible world and of coming without great preparation into the presence of GOD, which convinces the most vicious, in a moment of consideration, that it is wise to regard another world. IT cannot be a fixed belief, that the duties of religion are unnecessary or afflicting to those who perform them. Men may oppose these duties, but they cannot think them to be unreasonable. They may neglect them, but they cannot think themselves to be right. They may think that they find no happiness in piety; but they cannot think from all that they have seen, that there is no happiness to the people of GOD in religion. They may say, we cannot bear to see people so devout, serious, and abstracted from the pleasures of the world; but at the same time, when they make a course of regular observations on the duties and appearance of a Christian’s life, they cannot think him to be an unhappy man. Neither can they suppose that society will be injured in its best interests, by a strict performance of religious duties. It is apparent that the well being of society in this world, is promoted by the spirit and practice of a strict religion. Those who are most faithful to seek and serve GOD; are in all respects the best friends, the best neighbors, and most punctual in the duties which arise from the special relations of life. On taking the most extensive view of this subject, it appears probable that it is guilt of conscience which moves the unholy to prevent others from those duties, which are their preparation for entering into the kingdom. To see the seriousness of other people, and especially if it be of those who are in their near connection, reproves them, and

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forces the questions upon them; is thine own state a safe one? Art thou prepared for death and another world? IF those who appear to be pained, have a cause for anxiety, hast not thou greater cause to fear and tremble? Is the only possible way of salvation be by a change of heart, art thou not wholly unprepared ? To put away reproof and enjoy the quietness of sin, men will oppose even the sight of religion in others; and though the terms of acceptance with GOD, are not altered, they will try to make themselves quiet by discrediting the religion of others. To such the text applies. "Woe unto you, sinners, for ye shut up the kingdom of heaven against men for ye neither go in yourselves, neither suffer ye them, that are entering, to go in."— AMEN.