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32. Are all intelligencies bound to love God supremely, sinners and devils?
33. Is the law holy, just and good, and how is it proved?
34. Are they, who are under its curse, bound to delight in it?
35. How great is the demerit of sin?
36. Are the torments of hell eternal ?
37. How do you reconcile them with the justice and infinite goodness of God?
38. How do you reconcile them with those texts which say Christ died for all men, that God will not that any should perish?
39. How does it appear that human nature is originally depraved?
40. Whence comes that depravity?
41. How is it proved to be total?
42. What is the covenant of grace?
43. Are the law and gospel inconsistent with each other?
44. Why was an atonement, and one so precious as the blood of Christ necessary?
45. In what manner did Christ atone for sin?
46. To whom doth it belong to provide an atonement, God, or the sinner?
48 Can the offer of the gospel be made in sincerity to the nonelect?
50. What is the office of the Holy Ghost in the work of redemption?
52. Whence arises the necessity of it?
53. What is true love to God?
54. What is true benevolence to men?
55. What is true repentance, and how distinguished from legal?
56. What is true faith?
57. What is pardon and justification? What is their foundation, and what is the influence of faith therein ?
58. How are full satisfaction and free pardon consistent ?
59. Is the sinner forgiven before he repents?
60. Is sanctifying grace needful at all to any man, unless with respect to that which is his duty, and in neglect of which he would be without excuse?
61. What is the sum of man's duty, and what the effect produced by the sanctifying influence of the Holy Spirit?
62. Can that holy volition in us, which is the effect of divine power, be wholly our act, or our duty?
63. How is it proved that unbelief is sin, and that all errors in moral matters are of a criminal nature?
64. Will the wicked Heathens, Jews, infidels, and errorists of every kind, be without excuse at the day of judgment?
65. What is the essence of true virtue, or holiness?
66. Is there no virtue in the exercise of natural conscience, the moral sense, natural compassion and generosity?
67. Is not self-love the root of all virtue ?
68. Do not the unregenerate desire to be regenerated, and can they not properly pray for regenerating grace?
69. Do they not desire the heavenly happiness?
70. What is the utmost the unregenerate do in the use of the means of
71. Is any duty done by them therein ?
72. Do they grow better in the use of means?
73. To what are they to be exhorted?
74. What is the real advantage of the assiduous use of means to the unre generate ?
75. How do you prove that the institution of the Sabbath is of perpetua' obligation?
76. How is it that the Sabbath is changed from the seventh to the first day of the week?
77. How do you prove that public worship is to be celebrated on the Sabbath?
78. What is the foundation of the duty of prayer, since God is omniscient and immutable?
79. How do you prove that family prayer is a duty?
80. To whom are the promises of the gospel made, to the regenerate, or unregenerate?
81. Are no encouragements given to the unregenerate?
82. How do you prove the saints' perseverance?
83. What is the nature of a Christian church?
84. Who are fit for communion therein ?
86. How do you prove infant baptism?
87. What is the nature of the Lord's Supper?
THE CHURCH'S MARRIAGE TO HER SONS, AND TO HER GOD.
Isaiah Ixii. 4, 5.-Thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
In the midst of many blessed promises that God makes to his church in this and the preceding and following chapters, of advancement to a state of great peace, comfort, honor and joy, after long continued affliction, we have the sum of all contained in these two verses. In the 4th verse God says to his church, "Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate but thou shalt be called Hephzibah, and thy land, Beulah: for the Lord delighteth in thee, and thy land shall be married." When it is said, "Thy land shall be married," we are, by thy land, to understand "the body of thy people, thy whole race;" the land, by a metonymy very usual in Scripture, being put for the people that inhabit the land.
The 5th verse explains how this that is promised in the last words of verse 4, should be accomplished in two things, viz., in being married to her sons, and married to her God.
1. It is promised that she should be married to her sons, or that her sons should marry her: "For as a young man marrieth a virgin, so shall thy sons marry thee." Or, as the words might have been more literally translated from the original: "As a young man is married to a virgin, so shall thy sons be married to thee." Some by this understand a promise, that the posterity of the captivated Jews should return again from Babylon to the land of Canaan, and should be, as it were, married or wedded to their own land; i. e., they should be reunited to their own land, and should have great comfort and joy in it, as a young man in a virgin that he marries. But their thus interpreting the words seems to be through inadvertence; not carefully observing the words themselves, how that when it is said, "So shall thy sons marry thee," God does not direct his speech to the land itself, but to the church whose land it was; the pronoun thee being applied to the same mystical person in this former part of the verse, as in the words immediately following in the latter part of the same sentence," And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." It is the church, and not the hills and valleys of the land of Canaan, that is God's bride, or the Lamb's wife. It is also manifest, that when God says, "So shall thy sons marry thee," he continues to speak to her to whom he had spoken in the three preceding verses; but there it is not the ground or soil of the land of Canaan, but the church, that he speaks to when he says, "The Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken," &c. And to represent the land itself as a bride, and the subject of espousals and marriage, would be a figure of speech very unnatural, and not known in Scripture; but for the church of God to be thus represented is very usual throughout the Scripture from the
Preached at the instalment of the Rev. Mr. Samuel Buel, as pastor of the church and congregation at East-Hampton, on Long-Island, September 19, 1746.