VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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The following begins the original text:

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The kingdom of GOD brought nigh to those who are lost.

LUKE X. 11, 12.

THE context informs us of some singular and instructive circumstances, in that conversation of CHRIST, with his disciples, which contains our text.

ON these words we may remark,

THAT although the influential Jews made great opposition to the gospel, and finally crucified the Redeemer, it is apparent there was a great disposition to hear in many of the people, and in some from sincere motives. Therefore CHRIST in this discourse told his disciples, "The harvest truly is great, but the laborers are few:

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pray ye therefore to the Lord of the harvest, that he would send forth laborers into his harvest." This passage, at least intimates that there were many attentive to the important things of religion.

THE prophecy of Daniel, in the ninth chapter of his book, in describing this period of Christ’s life, together with his death, predicts the same. "And after three-score and two weeks shall Messiah be cut off, but not for himself. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even.: until the consummation, and that determined shall he poured upon the desolate."

HE shall confirm the covenant with many far one week. This means seven, or a week of years, and is to be counted from the beginning of his public ministry. In the midst of this week of years, or three years and an half after the commencement of his public ministration, he was cut off by death. It is said that through this whole week of years, he should confirm the covenant with many. This is a prediction that there should be an uncommon outpouring of the Spirit of GOD, in that period, whereby many would be brought to an holy obedience. This CHRIST intimated when he said, The harvest truly is great, and after Messiah was cut off, and the pentecostal days commenced, there is the best evidence that there was a great ingathering of true converts to the church of CHRIST. It therefore appears, that although CHRIST was in this period put to death, the words of the text were spoken, at a time of revival in religion. To those, who opposed in such a day, he taught his ministers to say, "Notwithstanding

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be ye sure of this, that the kingdom of GOD is come nigh unto you."

Remark 2. At this time CHRIST was careful to multiply the number of his teachers, that those who had a disposition to hear might have an opportunity for instruction. Now the seventy were appointed, and sent through all the land of Judea; to teach them the advent of a Saviour, and salvation through his grace and merits.—Of all matters, which experience teaches, it is one most clearly evinced by the general history of the church, that the Father of divine influences, at particular seasons, seems to be nearer to his church than at others. What his reasons are for this mode of dispensation, it is not my present duty to describe. The fact, ascertained by experience, is enough to gain our belief, that in such seasons of an out-poured spirit, there is a general attention in a multitude of minds—many are deeply convinced of sin—and divine grace appears more freely to meet, sanctify and comfort the enquiring.—Such seasons of extraordinary grace, have been found in every age of the christian church, and many places in New-England, may esteem the present day, to be of this kind.—The Lord grant that the present outpouring of his spirit may extend through our nation and through the world! If CHRIST, in such a day, was careful to increase the means of instruction, it teaches all his ministers to be instant, in season and out of season, to warn the careless, to teach the trembling, and guide the steps of young believers into the paths of habitual holiness and peace. When the Spirit of GOD is poured out on the minds of the people, there will be a disposition to hear, and collections for prayer and praise will be multiplied.— Nor is it strange, that in such a day, those who

have no belief of experimental religion, aid whose minds are left in carelessness, the probable presage of eternal death, should think that others are overdoing in the visible duties of religion, and even be irritated by seeing them spend those hours in prayer and praise, which would be more agreeably spent by themselves in the festivities of a careless and unholy life. Still this ought to be no objection, in the way of serious people and faithful ministers, against multiplying seasons of devotion. The hours added to attendance on the worship of GOD, will be fewer, than those which are saved from courses of thoughtless impiety. If the great Lord of the church, multiplied the instruments and seasons of instruction, when he saw the harvest to be plentiful and the laborers few; it is an example which should ever be imitated. It ought not to be an impediment, that men of other minds complain; for this will always happen. They have no sense of the worth of their own souls, nor of eternity,—no sense that they are sinners, and need an escape and a Saviour,—no sense that they are sinking down to wrath, or that there is any efficacy in the duties of religious worship. In such cases christians ought neither to be discouraged nor overawed, nor to revile and contend; but to be humble and more benevolent, and abound in prayer, that the eyes of the blind may be opened.

Remark 3. Our Divine Instructor directs, what the conduct of those should be, who are faithful to him in such a day as hath been described.

INTO whatsoever house or city they enter, they are to say, " peace be to this house." Salvation is offered to this house or city. And he says,

"if the son of peace be there, your peace shall rest upon it," and there they were to remain, eating such things as were set before them, and to tell them "the kingdom of GOD is come nigh unto you." You now have an offer of forgiveness and salvation. But if any house or city did not receive them, they were to go into the streets and shake off the dust of their feet, as a testimony against them, and as a farewell, to tell them, " notwitstanding, (we depart) be ye sure that the kingdom of GOD hath come nigh unto you." Remember that you have had an open and fair offer of eternal life. Shaking off the dust of their feet, as a testimony against them was an ancient custom of rejection, and is an intimation that every circumstance, in nature and providence, will witness against the impenitent. The sum of the direction given to teachers of re1igion, in this place seems to be this; that they should make an explicit declaration and offer of the truth and of life—declare to men their state—and offer them peace and reconciliation through the blood of CHRIST; but not officiously to follow them, where there was no other prospect, than that of being reviled. Having given open notice of their errand from GOD, they could do no more; and the rejectors must abide the consequence of their own impiety and unbelief.

Remark 4. THEY were to tell those, who rejected, after so free a call ; that it would be more tolerable, in the day of judgment, for Sodom than for them.

IT ought to be considered, by men in lands of christian knowledge, that sins, against great light and the free call of GOD, incur a heavy guilt. Sodom and Gomorrah, according to the light they had, were among the most guilty of

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mankind, which made them worthy to suffer the vengeance of eternal fire, that they might be terrifying examples to mankind; but CIRIST assures us, that those have greater guilt, who sin against the gospel light. We may be more guilty and have a less tolerable state in the world of woe, than those who came to so dreadful an end. The honor of the divine government and the safety of mankind, in those early ages, required a signal vengeance to be inflicted on a people, which were less guilty, than some who now for a season are spared.

AMONG those who become eminently guilty, and will perhaps, fall the lowest under the wrath of GOD, we may number such, as live in a day when the spirit is remarkably poured out, and they pointedly ridicule and oppose its influence. To such the awful words of CHRIST’s, seem appropriately to apply ; "but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."

Remark 5. The kingdom of GOD, being come nigh to them, is meant, that they had enjoyed the best means for obtaining salvation.

IT is a representation of their external advantages being great; but not that their hearts had been wrought upon, in any degree, to make them more susceptible of a love of the truth.. People are very prone, to judge of the goodness of their hearts, from their advantages; whereas there is no rule more uncertain. The heart often becomes most fixed in sin, when truth shines the brightest; and it is not uncommon for those, who, in respect of privileges, are exalted to heaven, to be brought down to the lowest hell for their misimprovement. In the school

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of excellent religious means, men are ripening fast for a great degree of glory or woe; but which of these it shall be, cannot be determined from their advantages. By means, the kingdom of GOD may be brought very nigh to men: while in their disposition and practice they are departing far from it, and making themselves more worthy of death, than if they had never possessed such privileges.

HAVING made some explanatory remarks on the text and context, I shall next consider this particular clause of the text, Notwithstanding, be ye’ sure of this, that the kingdom of GOD is come nigh unto you.

1. I WILL consider the words, as they respected the Jews, to whom they were originally spoken.

II. As they respect ourselves, who have greater light and advantages for salvation than even the Jews, who saw the miracle and heard the preaching of CHRIST himself.

IT hath pleased infinite wisdom, progressively to open to the world, the system of his government and truth. The whole government of GOD hath been a series of instructing events, which were necessary to follow in succession, as means for bringing the minds of creatures to the most perfect knowledge of the Almighty, of his nature, counsels and glory. Perhaps the scheme of divine truth and of duty, could not have opened more rapidly to the understanding of men; and those seasons, which have appeared to be retrograde in the advance of sacred knowledge, were necessary to be examples Of truth already revealed; so that revelation and

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providence, acting together, have unfolded divine truth in the most rapid and impressive manner. But men have never lived according to their light. From those to whom little is given, less will be required. For this reason the Heathen are open to condemnation, as they have never lived agreeable to their light. Therefore, the apostle, in describing their character, practice and end, saith, "Because that when they knew God, they glorified him not as GOD, neither were thankful;—For when the Gentiles, which have not the (revealed) law, do by nature the things contained in the law, these having not the law, are a law unto themselves,—their thoughts accusing or else excusing one another."

MANY of mankind have been left in this Gentile state; but these knew enough and sinned enough to condemn them forever, if the Sovereign judge so please. Compared with such, the state of the Jewish nation was from the first highly privileged, and the kingdom of GOD was brought nigh unto them, from the early day of their forefathers. To them God revealed himself as the Supreme Jehovah, creator and Governor of the world ; he declared his holiness and whole moral character; gave them a law of practice in heart and life; revealed his merciful intention and a future propitiation for sin; and announced a judgment and reward to come. Compared with this dispensation all before was darkness. Compared with this, all around them, for many ages, was darkness. Those around them knew enough, if they were disobedient, to condemn them. To these therefore the kingdom of GOD, comparatively came nigh. They had the nature of personal holiness and sanctification, by which men are prepared for the kingdom of heaven, very clearly revealed to them, and could not

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be in ignorance of the moral duty they owed to GOD and men. These laws were given with evident signs of GOD’s mighty power; they were committed to writing and to public national custody, that they might not be corrupted.—They were not only in the hands of the people, but to be publicly read many times a year before the assembled nation.—There was a national system of worship and instruction, and a whole tribe assigned to these duties. Their temporal, civil, political and domestic regulations were all enjoined, in a particular manner, by GOD himself; and the whole so framed as to point them daily to religious truth and duty. The very tenure of their lands and all their national prosperity, by the declaration and providence of GOD, depended on their religious obedience. Through many ages, GOD was not forgetful of his promises and threatenings; but by the mouths of extraordinary prophets, and a mighty and wonderful providence, he enforced his commands, explained his law, punished disobedience and graciously rewarded their observance of his commandments. In the sight of many generations the whole power, majesty, wisdom and goodness of GOD seemed to be concentred, in bringing truth, a knowledge of himself, and of their own duty, and of eternity into their sight; that thus the kingdom of GOD might be kept nigh them.

BUT not to be wearisome by mentioning particulars, we will come down to the time in which

CHRIST lived.

THIS people with all these things before them, in their law and in the history of their nation, had the additional advantage to behold the bright rising of the Sun of Righteousness with their own eyes. The Messiah was promised and they had, for considerable time,

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expected his appearance. The manner of his birth, life and death; his character, works and doctrines; his appearance, and the manner of his kingdom, were all foretold. There was divinity in his appearance, works and doctrines. The heavenly life seemed to be brought down to earth, in his good words and actions. He taught them as no man had taught—spake of the Father like one come down from him; and of eternity, like one who knew its awful solemnities and blessed praises. He called to repentance and a holy life, and enforced all his words, by the argument of rewards to be pronounced, before the bar of GOD. He offered them a free forgiveness on the reasonable conditions of repentance towards GOD, faith in him, and a holy obedience to the laws of his kingdom. Who can deny, that the kingdom of GOD was brought nigh to this people, and that they had a fair offer of eternal life? Nothing but their own hearts of love to the world, opposition to GOD, and a dislike of his holy law, could prevent them from entering into the life of glory.

PERHAPS those who read will think, of what avail to us is all this long account of Jewish priviliges ? They lived and died for themselves, and how are we interested in their privileges or end? Much every way. All this truth is for us; to instruct, to warn and to make us tremble for ourselves, if we are impenitent. When the Heathen, not having the written law, were a law unto themselves, and had sufficient knowledge to condemn them to eternal death, if it should be the pleasure of GOD; how much more justly condemned, and how much more miserable must these Jews be, to come so nigh to the kingdom of GOD, and not enter in ? Think on the comparison

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of advantages, and the aggravated guilt of the latter, and then carry the comparison much further as it ought to be with respect to us, and ask what will be the guilt and woe of an inconsiderate sinner, dying from the midst of christian light? What a wonderful scale of increasing guilt here comes into sight ! As the unbelieving Jew was above the Heathen in privileges; so far he sinks below him in guilt and in misery, which is its fruit and reward. As the christian rises higher in privileges than the blinded, rejecting Jew; so will he sink to the lowest state of misery, when justice is laid to the line and righteousness to the plummet. Such are eminently those, of whom CHRIST said, to whom much is given, from them much will be required. The subject therefore is much to us, in every point of view that it can be considered. At whatever time we hear Jewish privileges described, we ought to be reminded of our own higher advantages— our greater danger from impiety—and our deeper guilt if we reject the grace of GOD by resisting his Holy Spirit.

II. BUT I was to consider the words, "Not. withstanding, be ye sure, that the kingdom of GOD is come nigh unto you," with particular application to ourselves. On this part of the subject, we ought to read with great candor and seriousness. Being accustomed to remember the Jews as the crucifiers of Christ, we conceive them as murderers of the most guilty character; and forget our own sin in the enormity of their crime, in the exemplary vengeance inflicted on their nation, and in the propensity to self exculpation, which is found in all men. Let it be remembered that I am not exculpating Jews, but more highly criminating men, who have

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christian means of knowledge, with disobedient hearts and unholy lives.

FURTHER, by not attending to the nature of the human mind, and of sinful principles in the heart, we are prone to think, there was an efficacy in the means, which GOD used with the Jews, superior to any in the means which we enjoy. Abraham told the tormented sinner, "They have Moses and the prophets; let them hear them." Still he said, "Nay, father Abraham, but if one went unto them from the dead, they will repent." But Abraham answered, " If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." So, we are disposed to think, that because the Jews saw the Son of GOD in the flesh, and heard his words and beheld his mighty works, their advantages for repentance were greater than our own; and therefore, that the kingdom of GOD was brought nearer to them than to us. But all this is false reasoning; and the opinion arises from an ignorance of our own hearts, and of the malignity of sin against GOD.—The surprise, which is wrought by the sight of miracles, is not the exercise of holiness in the heart. That conviction of truth which comes from seeing mighty works, may terrify natural conscience, for a season; but hath no power to produce sincere humility and obedience. When the impulse of terror hath ceased, wicked appetites will lead the sinner to all manner of impiety and crimes. Thus the Jews who saw the mighty works of CHRIST, crucified him, saying, He saved others, himself he cannot save."

The mighty works of CHRIST and his apostles, were not designed to change the hearts of men but to give evidence of the truth, and in

this sense they were means to the Jews. Also, in this sense they are means as effectual for us, as for those who actually beheld with their eyes, the works of Almighty power. If by the means of knowledge and evidence of the truth, the kingdom of GOD came nigh to the Jews, how much nigher to us. If that knowledge is communicated to us which was contained in their law and prophets; all which arose from the instituted rites and ordinances of their worship; all which could be attained by attending to the singular dispensations of providence in mercy and judgment to their people, for many ages. We may look back on these sources of information, with as much certainty as the Jew himself. The means of their instruction are also ours, and in most cases, those very means shine more luminously on our understandings. For an instance, the sacrificial worship of the Jews, gives to us more instruction, than it could give them; because the type hath received its accomplishment, in the efficacious sacrifice of CHRIST; and to view the type and antitype in connection, makes either of them more instructive than it could be when seen alone. Even the type gives more instruction to us than it did to the ancient church. Also the writings of the prophets, by having been in part fulfilled, with a wonderful agreement between the letter of prediction and the event ; and having been explained by the evangelical writers, are more instructive to us than to them.

WITH regard to the life, works and death of CHRIST, events which happened in occular view of the Jews, our evidence of these is greater than theirs. We can look on those events without that kind of party passion which filled them. We may look on the whole scene in connection—

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on the whole scheme as ordered by divine wisdom. Succeeding events have illustrated the wisdom of GOD in those which preceded, and a sight of divine wisdom in the plan, is evidence of its truth.

The evidence that hath arisen for the divinity and truth of CHRIST, since his death and ascension, by the explanation that hath been given of the gospel scheme; by the success of the gospel; and by the special orderings of a divine providence, is perhaps as great as all which anteceded; especially this will appear to be the case, when we consider it in connection with what went before.

FURTHER, the gospel, or evangelical writings of the new testament, have opened the mystery, that was hid from preceding ages, in the counsel of GOD ; and have showed its whole consistency, beauty and truth. The ancient church knew a propitious and sin forgiving GOD; we know the very manner and means by which GOD forgives sin gloriously for himself, through the atonement of CHRIST and sanctification by the Spirit. They, by the promise of GOD, knew and believed in a Saviour to come; but knew nothing how this glorious character would be formed. To us is known the wonderful formation of the Mediator’s character, by the union of his divine and human natures, whereby his sufficiency both to atone and apply salvation, appears to be infinite. The scheme of gospel doctrine, shows how mercy and truth have met together— how GOD is just in justifying the ungodly—how we became entitled to justifying grace, and must prove to ourselves our own gracious acceptance with GOD. Also, there is here a more clear revelation of the final event of GOD’S present government in the kingdom of grace—the certainty

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and process of a judgment day—and the eternal rewards of the children of men, according to their disserent characters.

THE providence of GOD in spreading the truth; in protecting and governing the church; in defeating the designs of his enemies by turning their counsels into foolishness, and making their enmity beneficial to his cause and friends; in giving patience to his people and saving them from impending dangers; and in fulfilling the promise that the gates of hell shall not prevail. The providence of GOD in all these things, for so many ages as have intervened since the time of CHRIST, is a confirming evidence of the truth. All this is the Lord’s doing, and marvellous in our eyes, and proves that the christian cause is protected by GOD.

THE fulfillment of prophecies, which are every where intermixed with scriptural doctrines and precepts, both confirms and explains the whole. By all the increase of knowledge, and of evidence for the truth, the kingdom of GOD is brought nigh unto us.

ON this part of the subject, we are further to consider, that we are delivered from that bondage of rites and burdensome ceremonies, which were imposed on the ancient church; and in the place of these, have an instituted service that is plain and solemn, containing truth in substance and not in shadows. The simplicity of our religious rites, tends to simplify and give clear and precise ideas of the truth. By improvement in science and in modes of instruction, we are highly privileged above ancient churches. By the multitude and facility of the means of instruction, doctrinal light is diffused among all who do not chuse to put it away. The Sabbath,

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the public means of teaching that are become habitual in our land, the pulpit and the press furnish doctrinal knowledge to the ignorant, and practical rules of duty to all who with for obedience. GOD’S holy word, is not now slowly transcribed by the pen of a heavy writer, but copies are so expeditiously multiplied, that it may be read by every man, woman and child, in every condition of life. O how great a privilege, have all the people, in being thus enabled to resort immediately to the fountain of truth ! In most christian lands, so great a number can read for themselves, as precludes the possibility of imposition by the fraud of designing instructors.

THESE are our privileges! And is not the kingdom of GOD brought nigh to us? Are we not exalted to heaven in respect of means to know and do our duty? What could GOD have done more for us ? And is there any thing in the way of our salvation, but our own sluggish and opposing hearts ? Ah ! these hearts are enough, even with all our means, to sink us to eternal death, if the efficacious and sanctifying grace of GOD doth not interpose, to give us new hearts, a knowledge of JESUS; experimentally, and that sight of his glory which comes from loving him.

I HAVE mentioned some of the advantages, which are had by christian nations of the present age; yet how few who live where the light shines and the gospel is taught, do by their lives show themselves to be followers of the Lamb of GOD ? How many, who are utterly thoughtless, making no account of GOD’s Sabbaths, his word and the means of instruction How many who visit the sanctuary through habit,

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either to sleep, to see or be seen! How many who never go near the house of GOD, and after the indolence of nature, when not excited by some immediate worldly concern, is satiated with sleep, pass the remainder of the day worse than in sleeping! How many formalists in their service, with whose lips and hands the heart is never joined ! How many, O awful to tell! are sunk into the deepest infidelity concerning the truth. All these, living and disobeying in the midst of light, shall receive a heavy damnation !

I cannot justly finish this subject, without calling the readers attention to that wonderful outpouring of GOD’s spirit, which hath happened at the present time. Many congregations have been graciouly visited, and a multitude of souls have been made first to fear, and then to rejoice. In the first part of this discourse it was mentioned, that such seasons, in which divine grace appears to be peculiarly near, have been found in many ages of the church. Happy are those who partake in them; but unhappy, unhappy indeed! are those who live in the midst of such demonstrations of divine grace and power, only to disbelieve, oppose and shut their eyes. To such the kingdom of GOD hath come near in the highest sense, and they have put it away! They have said, we will not enter in; and some have endeavored to hinder others, who were attempting to enter. Many have been the instances of divided families; divided in their sentiments of the importance of religion and in what it consists. Even parents and children have separated at the door; the former for their happiness going to places of amusement, and the latter to places of prayer. Sometimes the coercion of authority hath been used, to prevent these from joining in praise and supplication, which

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their only happiness. Others have ridiculed and spoken all manner of evil against those who were beginning to be wise. Is not this falling under the reproof of our blessed Redeemer on those who hinder others from entering in ? Doth it not show, that in the depravity of man, there is a principle of opposition to the kingdom of CHRIST? What else can be the motive of those who have no pleasure in religion, to throw difficulties in the way of such as labor for eternal life. If such were wise, instead of discouraging others, they would tremble for themselves, lest they be left by a sovereign GOD to their own blindness.

SUCH days of the outpouring of GOD’s Spirit, are a bright illustration of the following truths.

1. THAT there is sin in the hearts of men, which they do not see, until GOD opens the truth before them, by his own Almighty power.

MUCH IS said in the holy scriptures, of the blindness of mankind; but with all that is said, we need the aid of experimental conviction and conversion placed before our eyes, to correct our apprehension on this subject. Such days a many have seen and felt, lay open the heart— they give personal conviction that the heart is at enmity against GOD until changed—that the world of mankind, in their secure state, do not know themselves, and never in this world will know, unless the spirit of the Lord remove the darkness—that sinners, by the power of sense over them, and their indisposition to the truth, are rendered blind to their own character, and to their deserts in the sight of a holy GOD, to eternity and its awful realities. They never consider what it will be to appear before the bar of infinite purity, without sanctification and forgiveness.

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THIS spiritual blindness of men is proved, first, by the new apprehensions of those, who become the subjects of a divine influence; and, secondly, from the deep stupidity of others, who are not moved by the anxiety of those, concerning their eternal well being, with whom they are nearly connected here.

2dly. SUCH days show the difference between true religion and irreligion.

IT is not uncommon, in times when divine influences are much withdrawn from the church, to see the wise virgins slumbering and sleeping, and living too much like the foolish. But when the Spirit of GOD is outpoured it appears that there are two kinds of pleasure, which men pursue; the one heavenly, the other earthly; one in sense and themselves, the other in divine enjoyment.. This shows, that there is an essential difference between piety and impiety; and that some, although they live too much like the world, have by the grace of GOD been made partakers of a divine nature. This divine nature aspires above, and is satisfied with the enjoyment of nothing below God himself; while others, with an ostensible appearance of being christians, have no pleasure in the true temper and practice of the gospel. Indeed, by observing critically the subjects of these feelings, we may see the first principles of a heaven and a hell; and the observation goes far to convince the observing, that men are destined to these two different ends. As the principles of religion and irreligion are different, and can never be reconciled one to the other; so the end of people must be essentially different. It is surprising, that so many have boldness to controvert the word of holy scripture on this point, when nature and reason teach the same

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truth, and afford incontrovertible evidence that virtue and vice have a different destiny.

3dly. Such days as we have seen, do by example prove the office work of the Holy Ghost, in the salvation of sinners.

AMONG modern errors, it is one of the greatest, to deny the efficacious work of the Spirit in convincing, renewing and sanctifying men. The temptation to this, arises from men’s desire to think well of themselves. The doctrines of human depravity and of a just exposure to eternal death, and of the need of divine influence to convince and convert sinners, are so connected, that to admit one, implies the truth of the other— Therefore, that they may think themselves not very guilty and exposed, they are tempted to deny the need of a Spirit, and his whole convincing and applying work to the hearts of sinners. There are reasons enough why unprincipled men are opposers or secret contemners in a day of religion. If that which they see, be the truth and work of GOD, it condemns them; shows their certain danger; and calls them to leave the things they love. But can we account for the reformation that often happens, in particular places and persons, without recurring to the doctrine of a special influence from GOD ? Why do we at times, see multitudes inquiring, concerned and pained with a sense of their sin; self-condemned, and then rejoicing in the truth? Why do we find them, with the sentence of self-condemnation in their mouths, still hoping in the free grace of GOD ; bearing a new testimony for the truth; and confessing the law of GOD to be right, at the expense of acknowledging themselves to be the chief of sinners? Why do we find them leaving their old pleasures, and professing that they have

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found new delights; confessing their old sins and amusements, and departing from them; and daily attending to duties, in which they once had no satisfaction? Why have we seen infidels and men, who had fallen into every kind of loose and dissipating principles, wish opened eyes become sensible they were going down to the chambers of death; and at once turn round to acknowledge the power of CHRIST’S religion and become the friends of his friends? These things have been seen to take place, without any external cause of excitement. They have not been the effects of a fright, by any sudden and awful providences of God; not the consequence of combination in families and neighborhoods, for while one or a few have been taken, others have been left to part from their dearest friends, rather than devote themselves to the service and praises of GOD ; not the effects of enthusiasm, for the serious have been calm and the greatest friends of order and decency, and very humble in the midst of their greatest joys. When all external causes appear to be insufficient to produce these effects; when men’s thoughts are thus called from time to eternity, must we not suppose the cause to be from GOD’s own immediate action?

FURTHER, this appears from the nature of the effects which are wrought, as well as from there being no other cause which could produce them, besides the direct influence of heaven. The moral natures or dispositions of men, are not changed by small causes. There is a talk or relish in the mind, which we commonly call natural, that doth not appear suddenly or by small causes to be altered. But in the present case, the effects wrought in short seasons of time,

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the pleasures of the world to a delight in Goo, and in the expected happiness of serving and praising him forever; from earthly amusements to the pleasures of christian communion, and delight in prayer and the worship of GOD; from vain companions to serious ones, whose company but little before was painful; from exalting themselves to deep humility; from themselves and the world, to a Saviour, his laws, and his service. These are great effects, which run through the whole economy and manners of life, and through all the feelings of the heart. The subjects of this change, do also make an acknowledgement by which it is confirmed. They say, " whereas once we were blind, now we see. " Once we were miserable in the pursuit of worldly happiness ; now we are happy by relinquishing the world and ourselves." Such effects as these, if witnessed by a good conversation, must be allowed to come from the operation of a divine and all-powerful cause.

IT only remains, that I apply this subject to the consciences of those, who reject the Spirit of GOD, in his operation on their own minds and endeavor to hinder others from entering into the kingdom of CHRIST.

"NOTWITHSTANDING" your own feelings and distaste to what you see, "be ye sure of this, that the kingdom of GOD is come nigh unto you." Are you sure that you are right ? Are you sure that there is nothing in that religion of which you speak so lightly? Are you sure that your neighbors, your acquaintance, and those of your own families whom you afflict, have not found a good in the enjoyment of GOD, which

you never tasted yourselves? Are you sure that there is not a heaven and a hell, and that those whom you think to be needlessly deluded are not better prepared for heaven than you can hope yourselves to be ?—Suppose they should be right, what will your own case be, when you stand before the judgment seat of CHRIST? Can you then look to the face of him who was pierced, and avert his thunders, and prove before his presence, that you have been or that you now are innocent? Will you then be able to dispute the existence of a Holy Ghost, and the need of his operation on your own minds, to prepare you for eternal life? Can you be sure that our Lord, is not a holy GOD, and that his gospel doth not require all that is set before you as duty, and as the only way of entering into eternal life But I can conjecture, the questions which are now proposed begin to become disagreeable, and must apologize for them. Are you sure that they are improper and needless ? The writer is sure, that if you have thought of them they make you unhappy; but are you sure, that it if not best you should thus be made unhappy? To show that there is some ground for such questions as these an appeal is made to your own consciences. Do you not, in the hour of affliction and solitude, feel afraid that there is some truth in this kind of religion ? Have you never caught your own heart whispering to itself, "if I am mistaken it will be a dreadful mistake, and I never can answer before Omniscience?" These inquiries are designed for the consciences of those who read, for if we cannot first reach the conscience we never expect the heart will be affected. I cannot conclude this discourse, with a more solemn address directly to the souls of those who read it, than in the words of the text.. "Notwithstanding,

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be ye sure of this, that the kingdom of God hath come nigh unto you." You have been highly distinguished from the perishing Heathen—greatly elevated in privilege, even above the ancient Jewish church, and above those who heard the doctrines, and saw the miracles of our blessed Redeemer—yea, you have lived in a day when the Spirit of GOD was poured out, and those around yow entered into the kingdom of GOD.—If now you are lost, the cause must be sought in yourselves. May GOD preserve you from this deplorable end! AMEN.