certain, that fuch perfons do deceive themselves-whether fuch as do not receive and embrace Christ, hath ceased from fin. Chrift ceafed from fin, in ceafing to be an offering for fin, and the Chriftian, in crucifying the flesh with its affec-in his mediatorial character, are not tions and lufts; in dying to fin and living to God; and, therefore, he ought to arm himself with the mind of Chrift, in order to maintain a confiftency of character. He further urges, that having ceased from fin, the Chriftian ought not to live, the rest of his time in the world, to the lufts of men, but to the will of God; and that the time paft of his life may fuffice him to have wrought the will of the Gentiles. The apostle having next noticed the abufive treatment the Chriftian receives from the unbelieving world, for refufing to run with them to the fame excefs of riot, and the account they must render to him that is ready to judge the quick and the dead, introduces the words in queftion; by which he fhews that mortification of fin, and holinefs in heart and life, to which he exhorts Chriftians, are the genuine fruit of the gospel in all those who hear and embrace it. juft as far from receiving and loving God; or whether it be not as certain that men reject God as that they reject Chrift, and so that a rejection of Chrift and an atheiftical heart, or rejection of the true character of God are always united? It appears to me that the facred fcriptures do, in a very clear and decifive manner, answer in the affirmative; that fuch as by unbelief do reject Chrift, in his mediatorial capacity, do reject God, and fo are, however they may profefs, really atheists at heart. We read John v. 23. That all men should HONOR the SON even as they HoNor the FATHER. He that HONORETH NOT THE SON, HONORETH NOT THE FATHER. On thefe words it may be obferved, that in the first place, all men are required to honor the Son even as they honor the Father that is, in the fame manner, and with the fame honors. By the Son is undoubtedly meant Jefus Chrift, in his mediatorial capacity. By the Father is undoubtedly meant God, the Father of all.By honoring the one as we do the other, can be meant nothing less than bestowing the fame affection and exercifing the fame respect to one as to the other. I would obferve further, that what is meant when it is enjoined on all men, to honor the Son even as they do the Father, is not, merely, that all men fhould honor and treat Chrift the Son as they do the Father, but to honor him as they ought to hon or the Father-To beftow the fame honors on him, and to mani feft the fame refpect for him that they ought to exercife towards the Father. When men treat the Son with the fame respect, and exer cife the fame love and affection for | if they reject and despise the Son, him which they ought to exercife they reject and defpife God the Fatowards God the Father, then ther alfo. They are as certainly they will answer the demand which atheists and rejectors of God in is made in the verse above quoted, their hearts, as they are unbelievthat they should honor the Son ers and rejectors of Chrift. It is even as they honor the Father. hence we find, that unbelievers in Chrift and idolaters are yoked together, in Rev. xxi. 8.-And that it must be the cafe, that such as reject and difown the Son, do reject and difown the Father, appears very evident, from the few following obfervations, which I It may be obferved further, on the paffage under confideration, that all men are not only required to honor the Son even as they honor the Father, but it is also afferted, that they do in fact treat the Son and the Father in the fame manner, whatever they may con-beg leave juft to fuggeft. ceive of their own exercifes. For it is added, "He that HONORETH NOT THE SON, HONORETH NOT THE J. The Son has the fame character which the Father has. "He is the brightness of his (i. e. the FATHER." The meaning of which Father's) glory." The fulness of must be this, that he who does the Godhead dwelleth in Christ. not receive, love and obey the Son, Now as the character of Christ is does not receive and acknowledge the fame with that of the Father, God the Father; or, he that re-fo thofe who reje& the one will rejects Chrift does reject and difownject the other. There must be the the Father alfo. They always go fame objections to the one as to the together. Men have no more love other. to God the Father, than they have to the Son. This is not only the plain language of the words under confideration, but the gospel every where proceeds on this idea. A man's character and relation to God, is every where determined, by the manner in which he treats Chrift. If he believes in him and receives him, he is confidered as the friend of God. "To as many as received him to them gave he power to become the fons of God." It is further faid, "WHOSOEVER 2. The fame thing is evident, as the Father and the Son are united in one and the fame cause and plan. The hearts of the Son and the Father are equally engaged in the work of redemption. A rejection of the Son as mediator must imply a rejection of the Father, as being equally concerned in the fame work. 3. The fame thing becomes further evident, from this confideration, that by rejecting the Son, men do as really reject the teftiSHALL RECEIVE ME, RECEIVETH mony of the Father and deny his HIM THAT SENT ME." On the truth, and make him a liar, as they other hand it is faid, "HE THAT do the Son. The rejector of Chrift DESPISETH ME, DESPISATH HIM practically fays, that there is noTHAT SENT ME." It appears clear thing in his pretences-He is not therefore, that the gofpel does the Son of God nor the faviour of proceed on the idea, that men do men-I will not receive him as really treat the Father juft as they fuch. Which is as much as to fay, treat the Son. If they receive the that he is an impious impofter; and Son and love him, they alfo re- if fo, he is the most impious impofceive and love the Father. Butter that ever undertook to impofe on mankind. a direct declaration, I will not have the Father. From this view of the cafe it appears, that men although they may not honor the Son as they ought to honour the Father, yet, in fact do treat the Father just as they do the Son. If they defpife and reject the Son, they certainly do defpife and reject the Father alfo. A few remarks, which are im portant, may be made on the truth above illuftrated. 1. One remark is, that the requirements of the gospel evidently fuppofe, that Jefus Chrift is really God as well as man. Which is as much as to fay, that the Father is a liar as well as the Son. If there be an impofition in the affair, the Father had as high a hand in it as the Son. The Father did every thing which could be done, to testify, that Chrift was his Son and the Saviour of men. His mighty power was exercifed in the miracles Chrift wrought, which are as well authenticated as any facts can be. The Father raised the Son from the dead; thereby acknowledging him to be his Son; which is a fact that cannot be reafonably questioned. The Father did, therefore, in the most open and public manner atteft the truth of Chrift's pretenfions to being the Son of God, and the appointed Saviour of men. The fame imputation, therefore, by a rejection of Chrift, falls on the Father as on the Son. There is equally a deity. That he is confidered as bemial of the Father's truth and veracity as of Chrift's. A rejection of Chrift is as plain a declaration that the Father is a liar, as that the Son is. Precifely in this manner is the cafe confidered by the apoftle John. "He that believeth not God hath made him a LIAR, because he believeth not the RECORD, that GOD gave of his Son." A rejection of the Son therefore, is always attended with a rejection of the Father; as it always implies and includes in it, a rejection of the truth and veracity, both of the Father and the Son. We are required to honor the Son even as we honor the Father. To give him the fame room in our hearts, and to pay him the fame refpect that we do the Father. This neceffarily implies his divin ing really God; otherwife he can not be confidered as being worthy of the fame honor. 2. We may remark, why unbelief in or a rejection of Christ is confidered as being fo very criminal as it is in the gospel. It is becaufe it is a rejection of God. It is a refufal to own him— It is a virtual declaration that God is a liar; and a refufal to receive and acknowledge Him. 3. We fee from what has been faid, that a rejection of Chrift and atheism go hand in hand. It is true that all unbelievers in Chrift do not avowedly reject God. But they do in their hearts. They re 4i It appears from the tenders which the Son makes, that a rejection of Christ the Son, is alfo aject one who has the fame charac rejection of the Father. The tender which Chrift the Son makes to men, is, of the Father, through himself as mediator; as the way and medium of accefs. The very act of rejecting the Son includes in it a rejection of the Father. It is VOL. II. No. 8. ter and perfections-They reject his authority and teftimony. "He that defpifeth me, fays Chrift defpifeth him that fent me." And, "He that honoreth not the Son, honoreth not the Father." 4. It appears from the forego boy has his troubles-youthits vexations-middle age its cares, and the aged have their infirmities. Difappointments, dangers and evils fucceed each other. Men are always conftrained to be on their guard, and to exert themselves to ing obfervations, that fuch as reject Christ do deceive themselves, if they conclude in their own minds, that they have any true love to God. They may love fuch a God as they may form in their own minds, but not the God of the bible. For, "He that honor-accomplish one object or another, eth not the Son honoreth not the and to furmount, or endure this Father." Men pay no more re-difficulty and trial, or that. They gard to the Father, than they do have no opportunity to fit down in to the Son. quiet, unemployed and unconcern. ed. Every day brings its evils. Sickness, wounds, enemies, imprudencies, contentions, poverty, or other troubles keep us in a perpetual agitation. This is ftrikingly illuftrated in the book of Ecclefiaftes. It is very much the subject of the whole book. And the af fairs of this world are pronounced vanity and vexation of spirit. Finally. We may remark, that those who reject Chrift the Son, have no reafon to flatter themfelves of being faved by the mercy of the Father. Those who reject Christ, altho' they do not expect he will fave them, yet they hope the Father will have mercy on them. They go on through life (unless God fhows them their delufion) comforting themselves that God will have mercy on them. But why do they flatter themselves that the Father will fave them! Do they not reject and defpife the Father juft as much as they do the Son! If men will keep on fcripture ground they muft conclude, that if they reject the Son, they do reject the Father. And that, if an abfolute rejection of either deftroys the foundation of confidence, they cannot flatter themfelves of fharing in the mercy, either of the Son or the Father. If they leave that ground, they may fleep in the arms of delufion for a feafon; but let them beware of the confequences! GAIUS. This life a pilgrimage and conflict. T There is no rest in the political concerns of nations, any more than in the private walks of indi viduals. Men who are called to attend to these things, always fee fomething important on the eve, which alarms their apprehenfions and demands their most vigorous exertions. They have one evil against which they mustnow guard, and that is fcarce fuffered or furmounted before another is prefented to their view. At one time war, at another a revolution; in one inftance intrigues, in the next infurrections and difafters keep the public mind in perpetual commotion. Now a real alarm isfounded, and then one that is falfe. One thing must now be done, and then another; and public characters are constrained to be always on their guard, and exert all their activity, invention and abilities, or ferious calamities will involve the nation in diftrefs. So things have gone on with all nations, who are the fubjects of hiftory, and fo they will doubtless go on in future. There willneverbe a time in which | munion or vifible charity with each the officers of a nation may fit at their eafe, and fay, We may now Jay afide fear and exertion, all is well, and like to be well without our further anxiety and care. 2 other, endeavors to relax difcipline -to introduce carnal men→to excite differences and oppofition refpecting the ordinances of the gofpelto fink it into contempt, and to destroy it in one way or other, have been all employed for its ruin. And minifters and Christians are called upon to exert themfelves to counteract all these devices-defend the truth-inculcate the doctrines of the gospel and unite to premote harmony, difcipline and vital piety, the fpread of gofpel truths, and the awakening and falvation of fouls. Care and warfare are always to be employed; there is no fea fon in which we may put off the harness. Unlooked for evils are daily coming; one attack and perplexity is fucceeded by another. Vigilance and activity are always demanded. Hence Peter fays, Again There is no reft to the church of Chrift in this world. Satan is continually plotting its deftruction and giving it difturbance. He is artful and malicious, and has numerous agents, who are willing to be employed at his pleasure. Now he is introducing one error, and then another. At one time he attacks it with herefies, at another with covered or open infidelity. Sometimes he introduces difcords and feparations, at others ignorance and enthufiafm, or cold unfeeling opinion, which does not affect the heart. External difficulties have fometimes oppreffed the church, and fometimes it has labored with internal embar-"Befober, be vigilant, because your raffments. The church has frequently appeared to have its very existence endangered, fometimes from one caufe, and then from another. On these accounts, the ministers of Chrift, and all the members of his church have been conftrained by abfolute neceffity to be vigilant, prayerful and active, continually exhibitingthe evidence, importance and excellency of the truth, and the falfehood and pernicious tendency of error in innumerable fhapes, anfwering objec-unawares to fpy out and fubvert its tions, repelling attacks, and com- liberty. And this will be the cafe, batting enemies and falfepretenfions. until the angel fpoken of in the RevThe watchmen are neceffitated to elations, fhall come down from heavftand continually on the watch-tow- en with a great chain in his hand, er, and all the foldiers of Chrift to and lay hold on the dragon, that lie upon their arms. How many old ferpent, which is the devil different attacks have been made and fatan, and bind him a thousand upon the church in the prefent gen-years. This world is not a resting eration? Universalism, deifm, unbounded catholicifm, atheism, attempts to divide it into parties and denominations who hold no com adverfary the Devil, as a roaring li on, walketh about feeking whom he may devour, whom refift, ftedfaft in the faith." If we look back into the histories of the church, we fhall find that it has always had to combat with much oppofition, and many have been called to contend even unto blood. The church has fuffered by perfecution, by falfe teachers, by corruption, by herefies, by enemies without, and by falfe brethren who have crept in at place for the church, which is in a militant ftate. There remaineth a reft for the people of God; but it is in the coming world. |