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the first dissertation, at the end of this treatise; to which the reader, if he have occasion, may refer. It is our present design to consider what effect death may or may not have upon us; from the analogy of nature, from the several changes we have already undergone, and from those, which we are capable of undergoing, without being destroyed and from thence to infer, whether it be probable or not, that we shall survive death, and exist in a future state of life and perception.

I. It is a general law of nature, that the existence of man, in this world, should be progressive, from the helplessness of infancy to the maturity of manhood; and that capacities of action, enjoyment, and suffering, should be greatly different at different stages of the same individual's existence. That such is the law of nature, in regard to other animals, is clear, from a similar helplessness in infancy, and a similar maturity at full age; from the change of creeping worms to flies, with a capacity, entirely new, of aerial locomotion ; and from the condition of birds and insects, in their shells, and their condition, when their shells are broken, and they have entered into a new world, with capacities, unexercised before. Additional evidence, if necessary, may be drawn from the various and wonderful examples of transformation in animal life. But it is not easy to conceive, that two conditions of life can differ more widely from each other, than the condition of man, in infancy or uterine life, from his condition at mature age. It is therefore evident, that the existence of man, hereafter, in a condition as different from the present, as the present is different from his condition in infancy or in uterine life, is perfectly conformable to the analogy of nature, and to his own personal experience.

II. From our consciousness of acting, of suffering pain, and of enjoying pleasure, we infer that we have capacities of action, of happiness, and of misery. Our present possession of these capacities, affords, in itself, a presumption, that we shall continue to possess them, through death, and in a future state: and this presumption amounts to a probability, sufficiently strong to decide our conduct; unless we can show some positive reason, for believing that death will destroy them. For it is probable, that all things will continue, as they are, except in those respects, in which we have good reason to anticipate a change. This is that kind of presumption or probability from analogy, expressed in the very word, continuance; and is our only natural reason for believing, that the course of the world will still continue the same, as it has been, since the memory of man. Indeed it is our only reason for believing, that any one substance, the self existent substance excepted, will continue in existence, for a moment beyond the present. Thus, if we were assured, that death did not destroy our faculties of perception and action, we should not apprehend their destruction, at the instant of death, by any other event or power, not connected with death; and hence we have probable ground to believe, that our living powers will survive death, if death itself be not their destruction. And, if it be certain that we shall sur

vive death, provided it be certain, that death itself be not our destruction; so, if there be no ground for believing, that death itself will be our destruction, then it is, at least, highly probable, that we shall survive death.

He, who has not considered the natural and moral proofs of a future life, may have a vague suspicion, that our living powers must perish, with the body, amidst the shock and alteration, connected with the idea of death. Yet there is no distinct reason for this impression, even in the mind of one, who is not grounded in these proofs. If there be, it must arise, from the reason of the thing, or from the analogy of nature.

But we cannot argue, from the reason of the thing; for of the nature of death we are ignorant; and all we know of it are some of its effects, such as the dissolution of flesh, skin, and bones. These effects of death in no wise imply the destruction of a living agent Our living powers are distinguished from the actual exercise of those powers, and also from the capacity to exercise them; and, as we are greatly in the dark, as to the principle, on which their exercise depends; so are we wholly ignorant, as to the principle, on which the powers themselves depend; and in what manner that principle provides against their destruction. These powers exist, when they are not exercised, like the passive power of motion, in inanimate matter; they also exist, when there is no present capacity to exercise them; in other words, these powers may exist, and both their actual exercise and the capacity to exercise them be suspended, for the time: such is the case, in sleep, and, more obviously, in a swoon. Since, then, we are ignorant, as to the principle on which the existence of these powers depends, and since that existence may depend on a principle, designed to operate, independently of death; no probability can be drawn, from the reason of the thing, that death will be their destruction. Thus it is demonstrated, that the reason of the thing shows us no connexion between death and the destruction of living agents. Nor is there any ground, throughout the whole analogy of nature, for a presumption, that animals ever lose their living powers. And, that they lose them by death, we are, if possible, less able to presume; for we have no faculties, by which we can penetrate into the mystery of death and beyond it, and ascertain what becomes of animals, after its operation. Death destroys the sensible proof of the existence of their living powers; but affords no evidence, that those powers are destroyed, by death itself, or by any coincident event. The existence of these powers, up to the very period, when human faculties can trace them no longer, affords a probability, that their existence is continued beyond that period. This probability is sensibly confirmed, by a consideration of the great and astonishing changes ourselves have undergone; changes so wonderful, that our existence, in a future state of perception and action, will not be more so such existence will, in fact, conform to that system of Divine arrangement, and to that course of nature, which we have already experienced.

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SERMON.-No. XXIII.

ROMANS ix. 16.-So then it is not of him that willeth, nor of him that runneth; but of God that showeth mercy.

ST. PETER, in the close of his second epistle, has occasion to remark, that, in the writings of St. Paul," are some things hard to be understood, which they that are unlearned and unstable wrest unto their own destruction." That in the writings of this apostle some passages are obscure, and the true sense is not, without study and careful attention, perceived, is chiefly to be ascribed to the sublimity of his thought; the depth of his reasoning; the brevity of his style, often very elliptical; or to the abruptness of his transitions, natural to a mind of acute penetration, and profoundly and ardently engaged in his subject. None of his writings are harder to be understood, by the unlearned, or oftener, by the unstable, perverted from their true sense, to support pernicious doctrine, than his epistle to the Romans. This ninth chapter, especially, has some expressions, which have caused, to serious readers, much perplexity; and are often urged in support of doctrines very different from the apostle's meaning. When, with awakened concern for the salvation of his soul, the unlearned penitent opens his bible and reads, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy," he is disposed forthwith to shut the book: this seems as the end of his inquiry. If his exertions are to no purpose, why should he search the scriptures, or strive to enter in at so straight a gate? What use is there in the religious exercise of his own will; if salvation" is not of him that willeth ?" Why shall he "run the race that is set before him," if "he that runneth" is not to win the prize? God is found of those who seek him not; he is made manifest to them who ask not after him" while they "who follow after the law of righteousness," do not attain it. This, to many, is a hard saying, and very discouraging. The well-informed Christian needs not to be told, that these perplexities arise from misapprehension of the true sense. An apostle, who, more perhaps than any other inspired penman, has exhorted us to run that we may obtain, has not, we may be very sure, taught any different doctrine.

But it is important that we should know, and clearly understand, what he has taught. And not only the doubts and difficulties which arise in the minds of readers; but the very interesting and essential truths taught in this chapter, and in our text particularly, render it the suitable subject of a publick discourse. We shall find it "profitable," not only "for doctrine," but "for reproof; for correction and instruction in righteousness." The apostle shows the errour of trusting in ourselves; of supposing our works meritorious; of thinking lightly of God's mercy in Jesus Christ; but we are taught at the same time not to neglect the great salvation which the gospel brings. We shall learn here both the peril of trusting in our own righteousness,

and the necessity of submitting to the righteousness which is of God. We must neither confide in our works, nor neglect those which God requires.

The text which I have read is an inference from the arguments preceding; and to understand it we must bring into view the apostle's subject and manner of reasoning.

The strong attachment of the Jews to the letter of their law, and the institutions of Moses; their erroneous ideas and expectations of the Messiah's character and kingdom; the high merits which they arrogated to themselves for their religious performances, and their lofty claims to the exclusive favour of heaven, made it exceedingly difficult to renew their hearts with a right faith; to persuade them to trust in Christ, or to have any fellowship with the Gentiles, except they first conformed to the law of circumcision. St. Paul, who was "the apostle of the Gentiles," strenuously advocated their cause against their Jewish opponents, and in defence of the liberty, wherewith Christ had made them free. In this epistle to the Romans, he proves, both to Jews and Gentiles, the impossibility that sinful creatures, such as all men are, should be justified for their own merits. The law, in which they trusted, would condemn them by it, was the knowledge of sin. No one has perfectly kept the law: all have sinned, and come short of what the law requires Therefore, by the works of the law of any law, whether revealed in the scriptures, or written in his heart-no man can be justified.

As the apostle, in the course of his argument, frequently intimates the rejection of the Jews for their unbelief, they considered him as their enemy. He begins this ninth chapter with a strong and very earnest declaration to the contrary: "I say the truth in Christ, I lie. not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart," for the blindness and perverse opposition of the Jews. "For (he continues) I could wish that myself were accursed (anathema, or excommunicated) from Christ, for my brethren, my kinsmen, according to the flesh." Such was his love for the descendants of Abraham; such his concern for their salvation, that, were it fitting, and the will of God, he would be willing himself to suffer the judgments which hung over them, could it be the means of rescuing them from endless perdition; he would endure any thing in time, to promote their eternal happiness.

In the third chapter, is stated an objection: that if the scriptures conclude all under sin, and all nations of the world may equally par ticipate in the privileges of the gospel, and the blessings of God's chosen people, the Israelites might as well have continued in idolatry : "What advantage then hath the Jew? or what profit is there of circumcision?" The apostle answers, "Much every way; chiefly because that unto them were committed the oracles of God." In this ninth chapter, he speaks more particularly of the advantages, which the Jews possessed above the other nations: "They are Israelites," descendants of Jacob, the faithful and beloved servant of God. "To the Jews pertaineth the adoption:" they were acknowledged as God's

children and heirs of his kingdom. To them also pertained "the glory;" they had been honoured with the symbol of God's presence. "And the covenants;" that made with Abram, and that afterwards established with the congregation of Israel. "And the giving of the law," from Mount Sinai, by which they were distinguished as God's people from all the nations of the earth. "And the service of God;" no other people being allowed to worship in his holy temple, nor was the religious service of any others accepted of God. To them also pertained "the promises;" not temporal only, but spiritual, established in Christ; they had the promise of the Messiah, and of a new and better covenant of salvation in him. "Whose are the fathers;" those eminent patriarchs, Abraham, Isaac, and Jacob, from whom the twelve tribes descended, were highly favoured of God; and to be of their posterity was a distinguished honour. And still more honourable was that which the apostle adds: "Of whom, as concerning the flesh, Christ came; who is over all, God blessed for ever. Amen." The human nature of the blessed Redeemer, even he who in his Divine nature" is the Lord from heaven," and by whom all things were made and still consist, was of the Jewish nation. To this most essential truth the apostle adds, and we should respond, "Amen." To St. Paul it was the cause of great grief and continual sorrow, that a people so favoured should forfeit their high privileges, and incur the wrath of their divine Benefactor. How ungrateful was their objection, that by preaching the gospel to all nations, the profit and advantage of having observed the Jewish religion was superseded. They were God's church; they were the stock into which the Gentiles were grafted.

But the Jews were here ready with the further objection, that if the unbelieving part of their nation were rejected, God's promise to their fathers would fail. This, also, the apostle obviates. They could not justly infer from what he had said, that "the word of God had taken none effect: for they are not all Israel who are of Israel." The promises to their fathers in their spiritual application, or in regard to the heavenly Canaan, related to those only who are Israelites indeed; to those children of Abraham who have his faith. They only are counted for the seed; and circumcision, in the true meaning, is of the heart, and in the spirit. To prove this, and illustrate the subject, he adduces two memorable instances from the history of those very fathers, to whom the promises were made, in which some of the descendants of Abraham had already been rejected. He had several children, but only one of them was included in the covenant: "In Isaac shall thy seed be called."

A second and still more remarkable instance was in the case of Jacob, who was counted for the seed according to promise, and his elder brother Esau was rejected. This election of Jacob was not in reward of his works; "for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth, it was said unto her," [Rebecca, the mother,]"The elder shall serve the younger.

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