upon the children unto the third and fourth | morality, or true virtue, where there is false religeneration of them that hate me.-Exodus xx. 5. gion, false worship, false gods; for which reason you find, that this great article (for such it then THESE words form part of the second com- was) was not only made the subject of a command, mandment. It need not be denied, that there is but placed at the head of all the rest. Nay, more; an apparent harshness in this declaration, with from the whole strain and tenor of the Old Tes which the minds even of good and pious men have tament, there is good reason to believe, that the been sometimes sensibly affected. To visit the maintaining in the world the knowledge and worsins of the fathers upon the children, even to the ship of the one true God, holy, just, and good, in third and fourth generation, is not, at first sight, contradiction to the idolatrous worship which preat least, so reconcileable to our apprehensions of vailed, was the great and principal scheme and justice and equity, as that we should expect to end of the Jewish polity and most singular confind it in a solemn publication of the will of God. stitution. As the Jewish nation, therefore, was I think, however, that a fair and candid inter- to be the depository of, and the means of preserv pretation of the words before us will remove a great ing in the world, the knowledge and worship of deal of the difficulty, and of the objection which the one true God, when it was lost and darkened lies against them. My exposition of the passage in other countries, it became of the last importance is contained in these four articles:-First, that to the execution of this purpose, that this nation the denunciation and sentence relate to the sin of should be warned and deterred, by every moral idolatry in particular, if not to that alone. Se-means, from sliding themselves into those praccondly, That it relates to temporal, or, more properly speaking, to family prosperity and adversity. Thirdly, That it relates to the Jewish economy, in that particular administration of a visible pro- The form of expression used in the second comvidence, under which they lived. Fourthly, that mandment, and in this very part of it, much faat no rate does it affect, or was ever meant to af-vours the interpretation for which I argue, namefect, the acceptance or salvation of individuals in a future life. tices, those errors, and that crime, against which it was the very design of their institution that they should strive and contend. ly, that the sentence or threatening was aimed against the sin of idolatry alone. The words are, First, I say, that the denunciation and sentence "For I the Lord thy God am a jealous God, and relate to the sin of idolatry in particular, if not to visit the sins of the fathers upon the children." that alone. The prohibition of the commandment These two things, of being jealous, and of visiting is pointed against that particular offence, and no the sins of the fathers upon the children, are spoother. The first and second commandment may ken of God in conjunction; and in such a manner, be considered as one, inasmuch as they relate to as to show that they refer to one subject. Now one subject, or nearly so. For many ages, and jealousy implies a rival. God's being jealous by many churches, they were put together, and means, that he would not allow any other god to considered as one commandment. The subject to share with himself in the worship of his creatures: which they both relate, is false worship, or the that is what is imported in the word jealous; and, worship of false gods. This is the single subject, therefore, that is the subject to which the threat to which the prohibition of both commandments of visiting the sins of the fathers upon the children relates; the single class of sins which is guarded is applied. According to this interpretation, the folagainst. Although, therefore, the expression be, lowing expressions of the commandment, "Them "the sins of the fathers," without specifying in that hate me, and them that love me," signify that clause what sins, yet in fair construction, and them that forsake and desert my worship and reindeed in common construction, we may well sup-ligion for the worship and religion of other gods, pose it to be that kind and class of sins, for the restraint of which the command was given, and against which its force was directed. The punishment, threatened by any law, must naturally be applied to the offence particularly forbidden by that law, and not to offences in general. One reason why you may not probably perceive the full weight of what I am saying, is, that we do not at this day understand, or think much concerning the sin of idolatry, or the necessity, or importance of God's delivering a specific, a solemn, a terrifying sentence against it. The sin itself hath in a manner ceased from among us: other sins, God knows, have come in its place; but this, in a great measure, is withdrawn from our observation: whereas in the age of the world, and among those people, when and to whom the ten commandments were promulgated, false worship, or the worship of false gods, was the sin, which lay at the root and foundation of every other. The worship of the one true God, in opposition to the vain, and false, and wicked religions, which had then obtained amongst mankind, was the grand point to be inculcated. It was the contest then carried on; and the then world, as well as future ages, were deeply interested in it. History testifies, experience testifies, that there cannot be true and them who adhere firmly and faithfully to my worship, in opposition to every other worship. My second proposition is, that the threat relates to temporal, or, more properly speaking, to family prosperity and adversity. In the history of the Jews, most particularly of their kings, of whom, as was to be expected, we read and know the most, we meet with repeated instances of this same threat being both pronounced and executed against their family prosperity; and for this very same cause, their desertion of the true God, and going over, after the example of the nations around them to the worship of false gods. Amongst various other instances, one is very memorable and very direct to our present argument; and that is the instance of Ahab, who of all the idolatrous kings of Israel was the worst. The punishment threatened and denounced against his crime was this: "Behold I will bring evil upon thee, and will take away thy posterity, and will make thine house like the house of Jeroboam, the son of Nebat, and like the house of Baasha, the son of Ahijah, for the provocation wherewith thou hast provoked me to anger and made Israel to sin." The provocation, you will observe, was the introduction of false gods into his kingdom; and the prophet here not only threatens Ahab with the ruin and destruction of his family, as the punishment of his sin, but points out to him two instances of great families having been destroyed for the very same reason. You afterwards read the full accomplishment of this sentence by the hand of Jehu. Now I consider these instances as in fact the execution of the second commandment, and as showing what sense that commandment bore. But if it were so; if the force of the threat was, that in the distribution and assignment of temporal prosperity and adversity, upon a man's family and race, respect would be had to his fidelity to God, or his rebellion against him in this article of false and idolatrous worship; then is the punishment, as to the nature and justice of it, agreeably to what we see in the constant and ordinary course of God's providence. The wealth and grandeur of families are commonly owing, not to the present generation, but to the industry, wisdom, or good conduct of a former ancestor. The poverty and depression of a family are not imputable to the present representatives of the family, but to the fault, the extravagance, or mismanagement, of those who went before them; of which nevertheless they feel the effects. All this we see every day; and we see it without surprise or complaint. What, therefore, accords with the state of things under the ordinary dispensations of Providence as to temporal prosperity and adversity, was by a special providence, and by a particular sentence, ordained to be the mode, and probably a most efficacious mode, of restraining and correcting an of fence, from which it was of the utmost importance to deter the Jewish nation. My third proposition is, that this commandment related particularly to the Jewish economy. In the 28th chapter of Deuteronomy, you find Moses, with prodigious solemnity, pronouncing the blessings and cursings which awaited the children of Israel under the dispensation to which they were called; and you will observe, that these blessings consisted altogether of worldly benefits, and these curses of worldly punishments. Moses in effect declared, that with respect to this peculiar people, when they came into their own land, there should be amongst them such a signal and extraordinary and visible interposition of Providence, as to shower down blessings, and happiness, and prosperity, upon those who adhered faithfully to the God of their fathers, and to punish, with exemplary misfortunes, those who disobeyed and deserted him. Such, Moses told them, would be the order of God's government over them. This dispensation dealt in temporal rewards and punishments. And the second commandment, which made the temporal prosperity and adversity of families depend, in many instances, upon the religious behaviour of the ancestor of such families, was a branch and consistent part of that dispen that is the question he makes them ask. Now SERMON XIV. HOW VIRTUE PRODUCES BELIEF, AND VICE If any man will do His will, he shall know of the doctrine, whether it be of God.-John vii. 17. It does not, I think, at first sight appear, why our behaviour should influence our belief, or how any particular course of action, good or bad, should affect our assent to any particular propositions which are offered to us: for truth or probability can never depend upon our conduct; the credibility or incredibility of religion is the same, whether we act well or ill, whether we obey its laws or disobey them. Nor is it very manifest, how even our perception of evidence or credibility should be affected by our virtues or vices; because conduct is immediately voluntary, belief is not: one is an act of the will, under the power of motives; the But, lastly and principally, my fourth proposi- other is an act of the understanding, upon which tion is, that at no rate does it affect, or was ever motives do not, primarily at least, operate, nor meant to affect, the acceptance or salvation of in- ought to operate at all. Yet our Lord, in the text, dividuals in a future life. My proof of this pro- affirms this to be the case, namely, that our behaposition I draw from the 18th chapter of Ezekiel. viour does influence our belief, and to have been It should seem from this chapter, that some of the the case from the beginning, that is, even during Jews, at that time, had put too large an interpre- his own ministry upon earth. "If any man will tation upon the second commandment; for the do His will, he shall know of the doctrine, wheprophet puts this question into the mouth of his ther it be of God." It becomes, therefore, a subcountrymen; he supposes them to be thus, as it ject of serious and religious inquiry, how, why, and were, expostulating with God: "Ye say, Why? to what extent, the declaration of the text may be Doth not the son bear the iniquity of the father?" I maintained: sation. Now the first and most striking observation is, upon an act of known transgression, do expressly that it corresponds with experience. The fact, so state to themselves the question, whether religion far as can be observed, is as the text represents it be true or not; and in order to get at the object to be. I speak of the general course of human of their desire, (for the real matter to be determinconduct, which is the thing to be considered. ed is, whether they shall have their desire gratified Good men are generally believers; bad men are or not,) in order, say, to get at the pleasure in generally unbelievers. This is the general state some cases, or in other cases, the point of interest, of the case, not without exceptions; for, on the upon which they have set their hearts, they choose one hand, there may be men of regular external to decide, and they do in fact decide with themmorals, who are yet unbelievers, because though selves, that these things are not so certain, as to immorality be one cause of unbelief, it is not the be a reason for them to give up the pleasure which only cause: and, on the other hand, there are un- lies before them, or the advantage which is now, doubtedly many, who, although they believe and and which may never be again in their power to tremble, yet go on in their sins, because their faith compass. This conclusion does actually take doth not regulate their practice. But, having re- place, and, at various times, must almost necessaspect to the ordinary course and state of human rily take place, in the minds of men of bad morals. conduct, what our Saviour hath declared is veri- And now remark the effect which it has upon fied by experience. He that doeth the will of their thoughts afterwards. When they come at God, cometh to believe that Jesus Christ is of another future time to reflect upon religion, they God, namely, a messenger from God. A process reflect upon it as upon what they had before adsome how or other takes place in the understand- judged to be unfounded, and too uncertain to be ing, which brings the mind of him who acts acted upon, or to be depended upon; and reflecrightly to this conclusion. A conviction is formed, tions, accompanied with this adverse and unfaand every day made stronger and stronger. No vourable impression, naturally lead to infidelity. man ever comprehended the value of Christian Herein, therefore, is seen the fallacious operation precepts, but by conducting his life according to of sin; first, in the circumstances under which them. When, by so doing, he is brought to know men form their opinion and their conclusions contheir excellency, their perfection, I had almost cerning religion; and, secondly, in the effect, said, their divinity, he is necessarily also brought which conclusions, which doubts so formed, have to think well of the religion itself. Hear St. Paul: upon their judgment afterwards. First, what is -"The night is far spent: the day is at hand: the situation of mind in which they decide conlet us, therefore cast off the works of darkness, cerning religion? and what can be expected from and let us put on the armour of light; let us walk such a situation? Some magnified and alluring honestly as in the day, not in rioting and drunk-pleasure has stirred their desires and passions. It enness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ; and make not provision for the flesh to fulfil the lusts thereof:" Rom. xiii. 11. It is recorded of this text, that it was the means of the conversion of a very eminent father of the church, St. Austin; for which reason I quote it, as an instance to my present purpose, since I apprehend it must have wrought with him in the manner here represented. I have no doubt but that others have been affected in like manner by this or other particular portions of Scripture; and that still greater numbers have been drawn to Christianity by the general impression which our Lord's discourses, and the speeches and letters of his apostles, have left upon their minds. This is sometimes called the internal evidence of our religion; and it is very strong. But inasmuch as it is a species of evidence which applies itself to the knowledge, love, and practice of virtue, it will operate most powerfully where it finds these qualities, or even these tendencies and dispositions subsisting. If this be the effect of virtuous conduct, and, in some proportion, the effect also of each separate act of virtue, the contrary effect must necessarily follow from a contrary course of behaviour. And perhaps it may assist us in unfolding the subject, to take up the inquiry in this order; because if it can be shown why, and in what manvice tends to obstruct, impair, and at length destroy our faith, it will not be difficult to allow, that virtue must facilitate, support, and confirm it: that, at least it will deliver us, or keep us free, from that weight of prejudice and resistance which is produced in the mind by vice, and which acts against the reception of religious truth. ner, cannot be enjoyed without sin. Here is religion, denouncing and forbidding it on one side: there is opportunity drawing and pulling on the other. With this drag and bias upon their thoughts, they pronounce and decide concerning the most important of all subjects, and of all questions. If they should determine for the truth and reality of religion, they must sit down disappointed of a gratification upon which they had set their hearts, and of using an opportunity, which may never come again. Nevertheless they must determine one way or other. And this process, viz. a similar deliberation and a similar conclusion, is renewed and repeated, as often as occasions of sin offer. The effect, at length, is a settled persuasion against religion. For what is it, in persons who proceed in this manner, which rests and dwells upon their memories? What is it which gives to their judgment its turn and bias? It is these occasional decisions often repeated; which decisions have the same power and influence over the man's after-opinion, as if they had been made ever so impartially, or ever so correctly; whereas, in fact, they are made under circumstances which exclude, almost the possibility of their being made with fairness and with sufficient inquiry. Men decide under the power and influence of sinful temptation; but, having decided, the decision is afterwards remembered by them, and grows into a settled and habitual opinion, as much as if they had proceeded in it without any bias or prejudice whatever. The extent to which this cause acts, that is, the numbers who are included in its influence, will be further known by the following observation. I have said, that sinners oftentimes expressly state Now the case appears to me to be no other than to themselves the question, whether religion be his: A great many persons, before they proceed i true or not; and that they state to themselves this mind against religion. I say, a mind so guarding and qualifying itself, and imploring with devout earnestness and solicitude, the aid of God's holy Spirit in its meditations and inquiries, seems, so far as we can presume to judge, as meet an object of divine help and favour as any of which we can form an idea; and it is not for us to narrow the promises of God, concerning his assisting grace, so as, without authority, to exclude such an object from it. From the doctrine which has been thus concisely proposed, various important rules and reflections arise. question, at the time when they are about to enter | from practices which harden and indispose the upon some act of sin which religion condemns; and I believe the case so to be. I believe that this statement is often expressly made, and in the manner which I have represented. But there is also a tacit rejection of religion, which has nearly the same effect. Whenever a man deliberately ventures upon an action which he knows that religion prohibits, he tacitly rejects religion. There may not pass in his thoughts every step which we have described, nor may he come expressly to the conclusion: but he acts upon the conclusion; he practically adopts it. And the doing so will alienate his mind from religion, as surely, almost, as if he had formally argued himself into an opinion of its untruth. The effect of sin is necessarily, and highly, and in all cases, adverse to the production and existence of religious faith. Real difficulties are doubled and trebled, when they fall in with vicious propensities; imaginary difficulties are readily started. Vice is wonderfully acute in discovering reasons on its own side. This may be said of all kinds of vice; but, I think, it more particularly holds good of what are called licentious vices, that is, of vices of debauchery; for sins of debauchery have a tendency, which other species of sin have not so directly, to unsettle and weaken the powers of the understanding, as well as, in a greater degree, I think, than other vices, to render the heart thoroughly corrupt. In a mind so wholly depraved, the impression of any argument, relating to a moral or religious subject, is faint, and slight, and transitory. To a vitiated palate no meat has its right taste; with a debauched mind, no reasoning has its proper influence. But, secondly: Have we not also from Scripture, reason to believe, that God's holy Spirit will be assisting to those who earnestly pray for it, and who sincerely prepare themselves for its reception; and that it will be assisting to them in this matter of faith in religion.-The language of Scripture is, that God gives his holy Spirit to them that ask it; and moreover, that to them who use and improve it as they ought, it is given in more and more abundance. "He that hath, to him shall be given more. He that hath not, from him shall be taken away even that which he hath" Mat. xiii. 12. He who is studious to improve his measure of grace, shall find that measure increased upon him. He who neglects or stifles, neglects through irreligion, carelessness, and heedlessness, buries in sensuality, or stifles by the opposition of sin, the portion of grace, and assistance which is vouchsafed to him, he, the Scripture says, will find that portion withdrawn from him. Now, this being the general nature and economy of God's assisting grace, there is no reason why it should not extend to our faith, as well as to our practice; our perceiving the truth, as well as our obeying the truth, may be helped and succoured by it. God's Spirit can have access to our understandings, as well as our affections. He can render the mind sensible to the impressions of evidence, and the power of truth. If creatures, like us, might take upon themselves to judge what is a proper object of divine help, it should seem to be a serious, devout, humble, and apprehensive mind, anxiously desiring to learn and know the truth: and, in order to know it, keeping the heart and understanding pure and prepared for that purpose; that is to say, carefully abstaining from the indulgence of passions, and First: Let not men, involved in sinful courses, wonder at the difficulties which they meet with in religion. It is an effect of sin, which is almost sure to follow. Sin never fails, both to magnify real difficulties, and to suggest imaginary ones, It rests and dwells upon objections, because they help the sinner, in some measure, to excuse his conduct to himself.-They cause him to come to a conclusion, which permits the gratification of his passions, or the compassing of his purpose. Deep and various is the deceitfulness of sin, of licentious sins most particularly; for they cloud the understanding; they disqualify men for serious meditation of any kind; above all, for the meditation of religion. Secondly: Let them, who ask for more light, first take care to act up to the light which they have. Scripture and experience join their testimony to this point, namely, that they, who faithfully practise what they do know, and live agreeably to the belief which they have, and to the just and rational consequences of that belief, seldom fail to proceed further, and to acquire more and more confidence in the truth of religion; whereas, if they live in opposition to the degree of belief which they have, be it what it may, even it will gradually grow weaker and weaker, and, at length, die away in the soul. : Thirdly Let them who are anxious to arrive at just sentiments of religion, keep their minds in a capable state; that is, free from the bias of former doubts, conceived at a time when the power and influence of sinful temptation was upon them; suggested, in fact, lest they should find themselves obliged to give up some gratification upon which they had set their hearts; and which decisions, nevertheless, and doubts, have the same operation upon their judgments, as if they had been the result of the most pure and impartial reasoning. It is not peculiar to religion; it is true of all subjects, that the mind is sure almost to be misled, which lies under a load of prejudice contracted from circumstances, in which it is next to impossible to weigh arguments justly, or to see clearly. Fourthly: Let them, let all, especially those who find themselves in a dissatisfied state of mind, fly to prayer. Let them pray earnestly and incessantly for God's assisting grace and influence; assisting, if it be his good pleasure, as well our minds and understandings in searching after truth, as our hearts and affections in obeying it. I say again, let us pray unceasingly for grace and help from the Spirit of God. When we pray for any worldly object, we may pray mistakenly. We may be ignorant of our own good; we may err egregiously concerning it. But when we pray for spiritual aid and grace, we are sure that we pray for what we want; for what, if granted, will be the greatest of all blessings. And we pray with hope, because we have this gracious assurance given us by the Lord himself of grace and mercy: If ye, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him?"-Matt. vii. 11. SERMON XV. JOHN'S MESSAGE TO JESUS. Now when John had heard in prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another ?—Matt. xi. 2, 3. Nain to life, when they were carrying him out to his funeral; miracles, which, it may be supposed, were much noised abroad in the country. What then did John the Baptist do, upon receiving this intelligence? He sent to Jesus two of his disci ples, saying, "Art thou he that should come, or look we for another?" It will appear odd that John should entertain any doubt, or require any satisfaction about this matter; he, who had himself publicly announced Jesus to be the Messiah looked for, and that also upon the most undeniable grounds, because he saw the Spirit descending and remaining upon him; the token which had been given him, whereby this person was to be distinguished by him. This was a difficulty which interpreters of Scripture, in very early times saw; and the answer which they gave to it I believe to be the true one; namely, that John sent this message, THESE words state a transaction, to say the not from any doubt which he himself entertained least of it, of a singular kind, and well entitled to of the matter, but in order that the doubts which observation. Some time before our Lord's ap- his disciples had conceived about it, might receive pearance, John the Baptist had produced himself an answer and satisfaction at the fountain head; to the country, as a messenger from God, and as from Jesus himself, who was best able to give it. a public preacher. The principal thing which You will, therefore, now observe what this anhe preached was, that a greater and more extra-swer was, and how, and under what circumstances ordinary person than himself, that is to say, no it was given. If you turn to St. Luke's statement other than the long-foretold and long-expected of the transaction, chap. vii. verse 20th, you will Messiah, was about shortly to appear in the world; there find it expressly asserted, what is only imthat for the appearance of this person, which plied and tacitly referred to by St. Matthew; (and would be the setting up of the kingdom of God this is one instance, amongst many, of the advan upon earth, all men were to prepare themselves tage of bringing the accounts of the different by repentance and reformation. Thus did John evangelists together;) you will find, I say, that it preach, before it was known or declared, and be- so happened, I ought to have said that it was so fore he (John himself) knew or declared who this ordered by Providence, that at the time, the preextraordinary person was. It was, as it should cise hour, when these messengers from John arseem, upon our Lord's offering himself to John to rived, our Lord was in the very act of working be baptized of him in Jordan, that John, for the miracles. In that same hour, says Luke, he cured first time, knew and published him to be that per- many of infirmities and plagues, and of evil spirits, son. This testimony and record John afterwards and unto many that were blind he gave sight: so repeated concerning him in this manner, and it is re- that the messengers themselves were eye-witnesses markable: "The next day John seeth Jesus coming of his powers, and of his gifts, and of his mighty unto him, and saith, Behold the Lamb of God, works; and to this evidence he refers them; and which taketh away the sin of the world. This is he a more decisive or dignified answer could not posof whom I said, After me cometh a man, which is sibly have been given. He neither says he was, preferred before me, for he was before me, and I nor he was not the person they inquired after, but knew him not; but that he should be made manifest bids them take notice and tell John of what they to Israel, therefore am I come baptizing with water. saw, and make their own conclusion from it. And John bare record, saying, I saw the Spirit" Go your way, and tell John what things ye have descending from heaven like a dove, and it abode upon him; and I knew him not; but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God." seen and heard, how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached." It does not, I think, appear, nor is it necessary to suppose, that all these species of miracles were performed then, or before their eyes. It is specifically mentioned, that he then cured many of It came to pass, that soon after our Lord's plagues and infirmities, cast out evil spirits, and public appearance, John was cast into prison, and restored sight to the blind: but it is not mentioned, there remained, till, by a barbarous order from for instance, that he then raised the dead, though Herod, in wicked compliance with a wicked vow, that miracle be referred to in his answer. After this good and courageous servant of God was behaving wrought, whilst they were present, many headed. It does not seem quite certain, whether and various species of decisive miracles, he was he was not imprisoned twice. In prison, how- well entitled to demand their credit and assent to ever, his disciples, as was natural, came to him, others upon his own testimony and assertion. and related to him the great things which Jesus had lately been doing; and it appears, from the accounts of the different evangelists, and by laying these accounts together in order of time, that Jesus, a little before this, amongst other miracles, had cured the centurion's servant without coming near him, and had also raised the young man at Now from this answer of our Lord's, we are entitled to infer, (and this I think is the useful inference to be drawn from it,) that the faith which he required, the assent which he demanded, was a rational assent and faith founded upon proof and evidence. His exhortation was, "believe me for the very works' sake." He did not bid Philip, |