THIS chapter gives the history of an important expedition undertaken by King Saul, with a great army of Israel, and of the men of Ju­dah, at the command of God, by the mouth of Samuel his Prophet, against the Amala­kites; their success,—their disobedience to the express command of God,—his resentment, and the sad effects thereof, to Saul, even his rejection from being King.

Amalek was Esau's grandson; from him descended the Amalakites. They had no doubt heard how Jacob sup­planted Esau his brother, and got the birth-right; blessing, and consequently the land of Canaan. For this they owed the Israelites a grudge from generation to generation. Ac­cordingly, when Israel was in the wilderness, weak, unarm­ed, dispirited with long servitude, and marching toward the [Page 2] land of Canaan, "They met them by the way, smote the hindmost of them, even all the feeble behind them, when they were faint and weary, and they feared not God." Deut. 25. 18. Joshua is directed to chuse out men and go, and fight with Amalek, and by means of Moses's faith and prayer, and Joshua's sword, Amalek and his people are discomfited, and Israel delivered. Whereupon God com­mands Moses to write this in a book, for a memorial, and rehearse it in the ears of Joshua, for (says God) "I will utterly put out the remembrance of Amalek from under heaven," Exod. 17, 14.—not speedily and absolutely, but comparatively. "For the Lord would have war with Ama­lek from generation to generation," v. 16. Yea, he charges the Israelites when they should be in quiet possession of the land, which he would give them, then "Thou shalt blot out the remembrance of Amalek from under heaven, thou shalt not forget it". Deut. 25. 19. The special reason of this severity seems to be given in forementioned Exod. 17. 16. which some translate thus, as being more agreable to the Hebrew words, because the hand (i. e. hand of Amalek) is upon, or against the Lord, therefore the Lord will have war with Amalek &c. i. e. his hand was stretch­ed out against God himself, for so God esteems it, because it was done against that people among whom he had placed his throne, his tabernacle and dwelling; according to his covenant which he had made with them and their fathers, and was now conducting to the land which he had promised, them; all which the Amalekites were probably acquainted with, and was a great aggravation of their sin.

Now, how great a resemblance is there between the case of Gods people Israel of old and their Amalekitish enemies, and the case of his New-English Israel, and their Indian and French adversaries?

Tho' God gave not this land to our fore-fathers by pro­mise, yet it was upon mature consideration, humble prayers [Page 3] to God, and for several weighty reasons, that the first planters of New-England at Plymouth came over; one of which, as they express it, was—‘From an inward zeal and great hope of laying some foundation, or making way for pro­pagating the kingdom of Christ to the remote ends of the earth; tho' they should be but steping stones to o­thers’ &c.^* And it's observable, their design was for some unknown Country further southward, about Hudson's­River; but God in his providence guided them to Plymouth, where (as the same writer observes) ‘they then unknow­ingly, escaped the much greater danger of falling among the multitudes of savages, at that time filling the countries about Hudson's-River, and are landed in a place of greater safety; where a general pestilence had two or three years before, exceedingly thinn'd the natives, and prepared the way for this feeble company.’ ^† But al­though their savage enemies were comparatively few, yet there were more than enough to distress them, and their posterity ever since. That we may well say, as in Psal. 44. 1, 2, 3. "We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them: how thou didst afflict the people, and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them: But thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour to them." We may also adopt that language, Psal. 129. 1. 2. "Many a time have they afflicted me from my youth, may Israel now say—yet they have not prevailed against me. If it had not been the Lord, who was on our side, now may Israel say,—when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us".

[Page 4] Now, from the wonderful interpositions of God in his providence from time to time, in favour of our fore-fathers, their enemies might plainly see, that the Lord was on their side, fought for them, and intended this land for their pos­session; which notwithstanding, as I suppose, was possessed with the consent, or by purchase, from the Indian nations, as they increased and needed it; and yet it's likely, if not cer­tain, there has been injustice done them in this matter; which may be one cause of their having been made such pricks in our eyes, and such thorns in our sides. And there was no need of these our enemies being rooted out, and destroyed, if they would but have been true and faithful, and had not proved treacherous and persidious, fighting against God, as well as men, as the Amalekites did.

And as to our French neighbours, they envy'd us this good land, which we were in the rightful possession of. They have taken crafty counsel against this people of God, (to allude to that in Psal. 83.) "they consulted against his hidden ones, they have said, Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. For they have consulted together with one consent, they are confederate against thee." The tabernacles of Edom, and the Ishmaelites, of Moab, and the Hagarens. Gebal and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre. Assur also is joined with them, they have holpen the children of Lot." Those of every tribe and nation, people and language, from east to west, from north to south have been instigated, stired up, and called forth to help, to lie in wait by the way side, as an adder in the path that biteth the horses heels, so that his rider may fall backward, to smite the hindmost, to cut off the feeble and defenceless, to carry into a doleful captivity the weak and helpless: Yea, the young man, that glorieth in his strength, and the mighty man, and the man of war, that is prepared to the battel, to butcher the innocent, and torture, without distinction of sex or age, and even those whose [Page 5] lives have been given them for a prey, in the sacred & most solemn treaties and capitulations. Such are the cruelties of the subjects and allies of the Most Christian King.

Our Joshua's therefore, have often been called upon, to chuse out men, to go and fight with them; our Moses's, Aaron's and Hur's, to ascend the mount, and lift their hearts with their hands, to God in the heavens, that they might prevail against them. And altho' we have had no command from God to blot out the remembrance of them from un­der heaven, yet we have had occasion to pray, that He would bring them to reason, or to ruine; who have roared in the midst of the congregations, cast fire into his sanctuary, have defiled by casting down the dwelling place of his name to the ground; have said in their hearts, let us destroy them toge­ther, and have burnt up the synagogues of God in the land.—But to return to the story of the ancient Ama­lekites.

In fulfilment of his threatning, God sends Saul, with a great host, saying, "Go and smite Amalek, and utterly de­stroy all that they have, and spare them not, but slay both man and woman, infant and suckling, ox and sheep, camel and ass." Context, v. 3. But Saul, from a foolish pity, or for fear of the people, or from coveteousness, spares A­gag, the King; and the best of the sheep and oxen, and all that was good, and would not utterly destroy them: v. 9. And yet repeatedly insists upon it, that he had obey'd the voice of the Lord. v. 13 and 20. which, tho' he knew was not true, endeavours to justify himself.

First, By laying the blame on the people. "They have brought them from the Amalekites;"—"The peo­ple spared the best of the sheep &c. v. 15.—A common fault among men, ever since Adam's time to shift off blame from themselves, to others; as if that would excuse them, for not doing what they might and ought to have done.

[Page 6] Secondly, By hypocritically pretending a regard to the honour and service of God. But the people took of the spoil, sheep and oxen; the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal, v. 21. He acknowledges, they were de­voted to destruction by God, but takes upon him to say, when, and in what way, even by sacrificing them, when he should come to Gilgal; which pretence of piety toward God, was only to cover his impiety and avarice.

Now the words of the Text, are Samuel's answer to his fallacious reason, for disobeying the command of God. "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey, is better than sacrifice, and to hearken, than the fat of rams."

For Saul's conviction, Samuel propounds a question, which admits of an easy answer, that Saul could not fail to give at the first proposal; yet, that his conviction might be more full and strong, he answers it himself, with a "Behold"—intimating that it was worthy of his particular notice and observation.

From the words we may observe, First, That God hath comparatively little regard to the external and ceremonial part of the services performed in his worship.

Secondly, It is obedience to the commands of God from the heart, yielded in the life, that is pleasing to him.

Thirdly, This he would have well taken notice of, and practiced upon.

First, That God hath comparatively little regard to the external and ceremonial part of the services performed in his worship.

[Page 7] The worship & service of God may be distinguished into natural and instituted, moral and ceremonial. That which the light of nature teaches, is binding upon all; but that which is ceremonial and instituted, may be obligatory only on some persons, places & ages. Much of the worship and service of God under the Law was ceremonial; which stood only, in meats, and drinks, and diverse washings, and carnal ordinances, imposed on them, until the time of reformation." Great part of it, consisted in the offerings and sacrifices that were brought to God's altar,—in the birds and beasts that were slain and offered unto God, particularly the burnt of­ferings. There were wholly burnt upon the altar,—were an acknowledgment that the offerers deserved death—to make atonement for their sins,—to be offered with a free heart, and to obtain the favour of God. So there were sa­crifices of the same kind of creatures, some of which were propitiatory, to procure pardon, and were typical of Christ, and his sacrifice of himself; others, were gratulatory, to give thanks and praise to God, for mercies received. Of this kind were those spoken of in the text.

Now, these were of little account with God, tho' he had commanded them, and the Jews were often condemned for them. Sometimes, because they brought only their outward oblation, beasts; without the inward, their hearts; which were not engaged therein, tho' this was their most reasonable ser­vice; and sometimes because they used them to hide their hypocrisy and wickedness. Hence God says, Psal. 50. 8. "I will not reprove thee for thy sacrifices, or thy burnt offer­ings; they have been continually before me." So Isai. 1. 13. "Bring no more vain oblations, incense is an abomination to me," &c. So far was it from being a sweet smelling sa­vour to him, as they imagined, considering with what an evil heart, and in what an unsanctified manner, they brought it. God's heart was so little upon these things, that we find him saying, in Jer. 7. 22. "I spake not unto your fathers, nor commanded them, in the [Page 8] day that I brought them out of the land of Egypt, conc [...] ­ing burnt offerings or sacrifices." God did command them, and he does not deny it, but comparatively speaking. He did not command them at all, in comparison with other things, which were of so much more weight and worth with him. Agreable to this, is that, Hos. 6. 6. "For I de­sired mercy, and not sacrifice, and the knowledge of God, more than burnt offerings;" which shews, what is intended by God's desiring mercy, and not sacrifice, i. e. rather than sacrifice; for men in misery, need mercy from their fellow­men, but God does not need sacrifice. So that God had little respect either to the offerings and sacrifices under the Law, or to the offerers, meerly on their own account; for, "They could not make him that did the service, nor the comers thereunto perfect." Heb. 10. 1. And as little de­light has he in the external parts of worship, and attendance on ordinances under the Gospel. For "bodily exercise profiteth little," 1. Tim. 4. 8. i. e. fasting, praying, read­ing, &c. wherein the body is exercised, though it may be of some use, it's little in compare with godliness, or the prac­tice of true piety.

How vain then is it, to make much account, of what God makes so little. It's what God esteems, and is delighted in, that will avail us any thing; and not what we set an high value upon. Sometimes, "that which is highly esteemed amongst men, is abomination in the sight of God." Luke 16. 15. Hence he said to his people of old, Isai. 1. 10, 14. "To what purpose is the multitude of your sacrifices to me? I delight not in the blood of bullocks—Incence is an abomination to me,—the new moons, and sabbaths, I can­not away with,—your appointed feasts, my soul hateth &c. The sacrifice [or prayer] of the wicked is an abomination to the Lord," Prov. 15. 8. It can't then be wise or safe for persons to have any dependance upon the ceremonial, external parts of religion, to bring them into favour with God. Which leads us to the next observation, namely,

[Page 9] Secondly. That it is obedience to the commands of God from the heart, yielded in the life, that is pleasing to him.

This is implied in Samuel's question, and expressed in his answer. He has not so great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord. This, is better than sacrifice. That, is good, so far as it goes, but this is better: "And to hearken, than the fat of rams." The fat was the best part of the sacrifice, and appropriated to God, to be burnt upon the altar. "All the fat is the Lord's, Lev. 3. 16. That is "all the fat that is upon, and cover­eth the inwards, the fat that is upon the two kidneys, and the caul above the liver," v. 14, 15. It is this kind of fat that was thus devoted. Neither he that brought the offer­ing, nor he that offered it, was to have any part of it. This signified, that we ought to give the choicest and most excel­lent of our services to God; and that our inward parts, our souls and spirits, are our best. These are the fat of gospel sacrifices.

Now, "to hearken is better than the fat of rams." To hearken, supposes attention of mind, & engagedness of heart; and if thereupon, obedience to the voice of God in his com­mands is yielded, this is pleasing to him; this is his delight, and better than the fat of fed beasts.

It's the heart God requires in all religious services,—is what he looks at, and is well pleased with, in duties. His demand, is that, "My son, give me thine heart." And when this is engaged in the performance of moral and evan­gelical duties, he is more delighted, than with all the Levitical ceremonies and services. Hence that direction, Eccl. 5. 1. "Keep thy foot," (i. e. thy thoughts and affections) "when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools, for, they consider not that they do evil." It's not enough to hear, but it must be in order to practice. "Blessed are they that hear the word [Page 10] of God, and keep it," When God testified against his peo­ple for trusting in their offerings and sacrifices, in Psal. 50. He lets them know what would answer their end, v. 14, 15. "Offer unto God thanksgiving and pay thy vows unto the most High: And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." So when he had complained of their vain oblations, which were of no service to them, he puts them in a way to please and pacify him, Isai. 1. 16. "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well,' &c. Christ also says to the Pharisees, Mat. 9. 13. "Go ye and learn what that mean­eth, I will have mercy and not sacrifice.' But he sets this matter in a clear and strong light, Mat. 23. 23. "Wo un­to you Scribes and Pharisees, Hypocrites; for ye pay tithe of mint, & annise, and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith: these ought ye to have done, and not to leave the other undone." God has some delight in ceremonial obser­vances, as they are of his instituting, but he has greater in obedience to moral duties and gospel precepts. And Saul's disobedience to the command of God, could not be compensated with burnt-offerings and sacrifices; so neither can the want of acts of piety toward God, and justice and charity toward men, be atoned for by a profession of re­ligion, and attending his worship and ordinances, tho' in a consciencious manner. The penitent Psalmist says, Psal. 51. 16, 17. "Thou delightest not in sacrifice, else would I give it: Thou delightest not in burnt-offerings. The sacrifices of God, are a broken spirit: a broken and a con­trite heart, O God, thou wilt not despise." And when an obedient, holy life is consequent thereupon, this is eminent­ly pleasing to God.

Thirdly, This he would have well taken notice of and practiced upon. Behold! to obey is better than sacri­fice &c.

[Page 11] Some times, this word is used as a note of admiration, when any thing strange and surprizing is spoken of; as in Isai. 7. 14. "Behold, a virgin shall conceive, and bear a son." Some times, as a note of attention, to quicken to consideration, and to think upon a thing with due regard; as in Rom. 11. 22. "Behold therefore, the goodness and severity of God." And in this sense, Samuel uses it here. "Behold, to obey," &c. q. d. take notice of it, consider it well, impress it upon thy heart and mind, know thou it for thy good, Saul, that the way to please God, is to obey his commands, and not disregard them under a pretence of pro­viding more plentifully for sacrificing on his altar. To obey his voice, is better than to offer thousands of bullocks, and rams, and lambs out of the fold and stall.

Now, this is a truth God would have us observe, and practice accordingly; even this, that we regard not our own imaginations, inventions, nor indeed his institutions, when we are about to attend on them out of season, or when he calls us to other duties, that are more important and neces­sary; or when we lay more weight upon them, than he al­lows us; or would shew our regard to him in a way which he does not so much require, and is not so much for his honour and glory, as another; which he at this Time particu­larly, and on this great Occasion calls us unto; Namely, to hearken to his voice, obey his commands, and not formally, and hypocritically offer praise to him, with our mouths shewing much love, when our hearts are far from him, and our lives and conversation contrary to his plainly revealed mind and will.

Thus much briefly for the doctrinal part of the words.

I come now to make some Improvement of them suita­ble to the present day.

The Great God, who rules in the world, and governs among the nations, in his Providence; and our Gracious [Page 12] Sovereign, by his Commands, has called forth his armies, to go and smite our worse than Amalekitish enemies, for what they have done, and contrived against us; not indeed utterly to destroy all that they have, and not spare them, slaying man and woman, infant and suckling, as they too much endeavoured to do by us: but to bring them to rea­sonable and righteous terms of peace, that we might live quietly and safely in the land that God has given us for a possession. We sought the Lord in the day of our distress, by prayer, fasting and humbling our souls before him; and we trust he has regarded us in our low estate: For thro' the good hand of our God upon our forces, and a wonder­ful series of favourable providences, they have smitten and reduced them from Cape-Breton to Quebec, and from Mont-Real, until thou comest to Ohio, over against Louisiana, and the great river Mississippi, even their whole country of Canada, from one end thereof unto the other; and brought it under the dominion of the King of Great-Britain; but on the spoil laid they not their hand; nor said, as did Edoms sons, "rase it, rase it, even to the foundation there­of;" neither have they "rewarded them as they served us, taking and dashing their little ones against the stones." But they have taken Vandreuil, their Governor; who by all account, deserves to be "hewed in pieces before the Lord; and his mother to be made childless among women; as his sword has made many women childless."

Our armies having been thus successful, through the mercy of the Lord, we are this day called upon to take the high praises of God into our mouths; while a two-edged sword is in our hands.

I suppose, neither we, nor our Fathers, ever had such rea­son to keep a day of thanksgiving, and which is so like the Jews days of Purim, wherein they rested from their ene­mies; which were turned unto them, from sorrow to joy, and from mourning into a good day, which they made days [Page 13] of feasting and joy, and of sending portions one to another, and gifts to the poor." Esth. 9. 22. Who among the most sanguine, in their hopes, could a few years ago, have ex­pected to see such a day as this? Who is not surprized at it, when he considers our deserts?—How unfit and un­prepared we are to receive, and how unworthy of such a mercy! and who should not tremble for fear of the conse­quences. Indeed, "we are like unto them that dream."

Now, what shall we render unto the Lord for these be­nefits? Will it suffice, that we testify our joy and thank­fulness by outward expressions of it (though these in a manner and measure are proper) by ringing bells, making bon-fires, illuminations, firing small arms and cannon, eating the fat, and drinking the sweet, not to say, to excess? Will the Lord be pleased with this? Or shall it be thought enough, that we offer a few burnt-offerings and sacrifices, and the fat of rams?—that we set apart a day for thanks­giving,—come up to God's house,—are at the expence of a little lip-labour, or bodily exercise; in singing his praises, speaking to the honour of his name &c.? Shall this be thought a suitable return for his marvellous loving-kindness, in thus preserving and securing to us our habitati­ons, possessions, properties, lives and liberties, civil and religious? No, verily. To hearken to the voice of the Lord, and to obey his commandments, which is better than all these performances, is the least we can render to him; and if we don't, we shall be guilty of rebellion, which is as the sin of witch-craft, and stubbornness, which is as ini­quity and idolatry."

Well then, let us see that we do something that is in some degree answerable to the expectations of God from us, under the great things he has done for us.

And here,

1. Let us see to get some sense of our utter unworthi­ness of such wonderful deliverances from our enemies, and such victories obtained over them.

[Page 14] O what a sinful backsliding people are we? As we have increased, so we have sinned. All the methods of God's providence and grace, have had an hardening, instead of softning effect upon us. He hath been proving and try­ing us with judgments and mercies; but how little of our dross is purged away, and what base mettal do we come forth? Reprobate silver, which the Lord might have just­ly rejected, instead of blessing and prospering us, as at this day.

2. We should repent of our past ingratitude and wick­edness.

Is not that our character, Rom. 1. 21.?—"Neither were thankful.' Are we not an unbelieving, disobedient people, that have grieved the Holy Spirit, despised Christ, and his glorious gospel, and abused the goodness of God? What need then of repentance! We might well repent of what we have done all our lives long, against so com­passionate a Saviour, and so good and gracious a God, who hath not remembred our sins against us, nor dealt with us according to the deserving of our hands. His goodness should lead every one of us, to unfeigned sorrow and re­pentance. If we had any ingenuity, any sense of shame, any spark of gratitude, our repentings would be kindled together, our hearts would be turned in us unto the Lord, from whom we have departed, with whom we have dealt treacherously, and in whose covenant we have been un­faithful.

3. Let us look to our hearts, that they now be right with God.

O what need is there to begin with them, and see that they are changed and sanctified! Until that is done, how can the holy God accept an offering at our hands? The sacrifice (whether of prayer or praise) of the wick­ed, is abomination; how much more, when he bringeth it with a wicked mind? Prov. 21. 27. Let us see to get [Page 15] our hearts circumcised to love God; and keep them en­gaged in his service; not suffering them to go after vani­ties and lies; things that will not profit in the day of trouble and death.

4. Let us take heed to our ways and doings, that they may be good.

That they have not been good, is too evident. These works of the Lord, and operations of his hands, call for a reformation; and wo will be unto us, if it is not effect­ed. Let us then break off from our sins, by repentance, and from our iniquities, by turning to the Lord. And O that the time past of our lives might suffice, wherein we have served diverse lusts and corruptions; and let us now resolve, that as for us and our houses, we will serve the Lord. If not, "and after all that is come upon us for our evil deeds, and our great trespasses, seeing that our God hath punished us less than our iniquities deserve, and hath given us such deliverance as this; should we again break his commandments, and join in affinity with the people of these abominations, would he not be angry with us, till he hath consumed us, so that there should be no remnant nor escaping."

In a word and to conclude,

What obligations are we under, to be an holy, thankful and obedient people our selves, and to desire that the conquests that have been made, may advance the King­dom of the Great Redeemer in this part of the world; and be a means to make ready a people prepared for the Lord; that his name may be one throughout all the earth!

THIS epistle was wrote by the same John, who is sometimes called the beloved dis­ciple,—that wrote the gospel that bears his name,—the book of Revelations, and two other epistles that follow this. He lived the longest of all the apostles, and was probably an old man now. Those to whom he wrote this epistle, are thought to be Jews, scattered in a coun­try distant from where he was; so that he could not come to speak to them, and therefore from love to his own people and kindred, he writes this letter to them: For he was the apostle and minister of Jesus Christ, and had a concern for their good. And no doubt, they were glad to receive and hear it, and attended carefully to what was in it.

[Page 2] In this chapter, we find, he writes to several sorts and ages of persons; as to fathers, to young men, and in the text to little children.

"My little children, these things write I unto you." One upon the place observes, ‘He bespeaks them with a compellation, importing both authority and love; well becoming him, as then an aged person, and apostle, their teacher, and who was their most af­fectionate spiritual father.’

What he writes to them about, is, not their tempo­ral, but spiritual affairs; not concerning the welfare of their bodies, but the safety of their souls.—"That ye sin not." For sin is to the hurt and destruction of soul and body both; in time, and to eternity. So that the apostle might well write to them, not to sin. But he writes to them also about other things, as of Jesus Christ's being their advocate with the Father;—their knowing him;—keeping his commandments;—walking as he walked;—loving their brother, &c.

Now, as the apostle wrote unto his little children, so my little children of this Congregation, I would speak unto you.—To you that are fifteen years old and un­der, who are capable of hearing, receiving, understand­ing and practicing, what may be said to you from the word of the Lord; even, all of you, both male and fe­male, in what place, or part soever of the meeting house, you sit. I say, to you particularly, I shall direct my speech at this time; but not exclusive of others. To you, O children, I call; and my voice is to every one of you; as if I called you by name.

Through the patience of a sovereign God, I have op­portunity and ability to speak to you, and you are alive, and have liberty to hear me. O that you might so in­cline [Page 3] your ears and hear, what may be spoken, agreeable to the word and will of God, as that your souls may live!

I have with much weakness and fear, been preaching to your grand-parents, and parents, above thirty years. Some number of the latter, I baptized, catechised and in­structed, when they were young, as you are; and it would be a great comfort to me now, and a great advantage to them, if I had done it more faithfully, and they had lived more fruitfully.

But as I said, I am now speaking to you, my little Children.

If you ask me, why I speak to you about your souls, and serious things, now you are so young, and well, like to live so many years, and have so little inclination, thought and time, to spare for such things?

I answer; I will give you diverse reasons; and if you will but attend to them, the youngest of you may see, that they are good and weighty.

And here,

1. The first reason is, You have immortal souls to be saved or damned, as well as older persons.

Children do not die as the beasts do, whose spirits go downward to the earth; and for ought that I know, die with their bodies; but Children have immortal spirits that go upward, to God that gave them; to be sent to heaven or hell, according as they have been good or wicked. Abijah, the good son of Jeroboam, went to hea­ven when he died, because in him, there was found some good thing toward the Lord God of Israel. But those forty-two Children that the She-bears tare in pieces, most [Page 4] likely, went to hell; for they mocked an old man, and a prophet of the Lord, out of contempt of God, and religion, and he cursed them in the name of the Lord; not from sinful passion, but by the direction of the Spirit of God;—which is a warning to all Children, against any such conduct. Now, to one of those two places, your souls will be carried when you die. Is it not then need­ful you should be spoke to about soul concernments; one of which Christ has taught us to think, is of more worth than the world?

2. Now, while you are living, you have time and opportunity to seek their salvation.

It is in vain to speak to the dead. They are past heating, and receiving instruction. They are gone into eternity, where no offers of salvation are made to sinners; for it's in time, while they are in this world, that they are to mind the things of their everlasting peace. But you are alive, in the world, and may be spoke to, with hope that it may be for your soul's good. And it is a great mercy to have time, to prepare for eternity in, though you spend so much of it in sin and vanity;—and opportunity, to pray, read, hear the word, and to be instructed in your duty, and the way to escape the wrath and curse of God. And don't you never think of it, that as young as you are, you must be called to an ac­count by God, how you have profited by these opportu­nities? If you don't, it will be so. For do you not re­member, that this same John, in a vision in the Revela­tions, saw the dead, small and great, stand before God, and were judged according to their works? O, it is then fit, now to speak to you, and for you to hear, that so you may give up your account with joy, and not with grief.

3. Now you are not hardened in a way and course of sin, as you may be some years hence, when there will be less encouragement to speak to you.

[Page 5] You are not got into the way of lying, or profane speaking, of going to taverns, or into evil company, which dreadfully harden the heart, stupify the cons­cience, and make it difficult to reform such persons. You know it is harder to bend a tree, than a young plant. We read of young Josiah, that his heart was tender; that he humbled himself before the Lord; wept before him, and rent his cloaths. But old hard­ened Pharaoh said, Who is the Lord, that I should obey his voice? And ten dreadful plagues, made but little impres­sion on him. And when you grow up, and grow old, if God should leave you to yourselves, you would be as bad as Pharaoh. But now, you are more afraid of sin, and may be more easily brought to be sorry for it: And by being spoken to seasonably, it's hope­ful, you may be kept from evil ways, that lead to death and destruction.

4. Now God is calling upon you by his providences, and therefore I would speak unto you at this time.

There is a voice in the providences of God. There­fore we read, "The Lord's voice crieth unto the city, hear ye the rod, and who hath appointed it." And sometimes the Lord's voice is loud and terrible in this way; and they are stupid, senseless creatures, that don't hear and regard it. Now God is calling to you, Chil­dren, in the late deaths of a number of such as were about your age. Six weeks ago, a little girl,^‡ about ten years old, was taken away from among you, by death. Last week, another of about fifteen,^‖ was laid in the grave close by one of the other sex,^* of the same age, who had not been there five months before [Page 6] her. Divers others, in their early youth, the summer past, have found their graves, at home, or abroad in his Majesty's service; and possibly more than we at present know of. By all which instances, God is calling upon you, Children, to get ready for death and the grave.

And though ordinarily, it is not good manners to speak, when another, especially a superior, is speak­ing; yet, it's decent and duty, for God's ministers to second his call in his providences, with that of his word, that if you will not hear the one, you may hear the other. For a word at one time, will do a Child more good, than a blow at another. And some Children have so much ingenuity, that they will regard a word of instruction, more than others will the rod of correction. I hope, there are some of you, my little Children, that are of this ingenuous temper. Is there ne'er a little boy, or little girl here, that will mind, and remember what I am saying? If I was telling a good, merry story, you would hearken to it, with both ears; and why should you not, now I am puting you in mind, how many of your age have lately been nailed up in a dark coffin, and are gone into an amazing eternity, where you will soon follow them?

5. Now, you have the greatest encouragement you ever will have, to hear for your lives; and therefore I speak to you.

Christ, gives particular direction to his ministers, to feed his lambs. He took little Children into his arms, when here on earth, and blessed them; saying, "Suffer little Children, and forbid them not, to come unto me, for of such is the kingdom of Heaven." And, "Except ye be converted, and become as little Chil­dren, ye shall not enter into the kingdom of Hea­ven."

[Page 7] So, there are great Promises made to such as you are, to encourage you, to be religious betimes, "Seek ye first the kingdom of God, and his righteousness, and all these things, shall be added unto you." "I love them, (says Wisdom) that love me, and those that seek me early shall find me." And are not these en­couragements enough to you? They encourage me to speak, and why should they not you to hear.

6. You have many examples to induce you.

When Josiah king of Judah, was but sixteen years old, he began to seek after the God of David his father. And Edward the VI. king of England, died when he was sixteen years of age, and yet, was an eminently pious prince. So there was young Oba­diah, and Timothy, and others on scripture record. There have been many also in these days, that have been serious and religious in their childhood and youth.

I remember, a few years ago, in the time of the great mortality, in this, and some of the neighbouring towns,^* a Lad came to me, with that important enquiry, What he should do to be saved? But it may be, he has too much forgot it now. And I heard a young man say, t'other day, that when he was twelve years old, he joined to the Church. But, my little, Children, I am afraid there are few of you that have any thoughts about that. And yet, is it not your duty as well as his? And are not you obliged to walk in all the com­mandments and ordinances of the Lord blameless? Who gave you, or indeed your fathers and mothers, liberty [Page 8] to disobey that command of Christ, "Do this in re­membrance of me?" If you say, you are not seri­ous and sober enough; Whose fault is that? Or, if you say, it is not the custom, as it is to own the Cove­nant; and you shall have no company. You are right in that; and the way you are in, you have company enough: But will that be any comfort to you, when you, with the fearful, and unbelieving, and disobedi­ent, and abominable, shall have your part in the lake which burns with fire and brimstone, which is the se­cond death? Surely, No! Will you follow a multi­tude to do evil? Will you go to hell for company's sake? Would you creep into a flaming oven? Or dance upon the mouth of a burning pit, because your companions would do so? No, their shrieks would keep you back. But to follow them, impenitently, in their evil courses, is ten thousand times more dreadful, tho' you don't see it or believe it. What a pity is it, so many pretty Children, as are now in this Assembly, should follow evil examples, to their eternal ruine, when there are examples for them to follow, which would lead them to everlasting blessedness!

7. The most that are converted, and shall be saved, began to be serious when young.

Ask them, and they will tell you so. Few grow good, when they are grown old. Many, many can tell you, they know from their own sad and sorrowful experience, that it is so; and that they wish now they had begun to seek God in earnest, when they were of your age. For as elderly men and women, never en­ter into their mothers wombs, and are naturally born again, so they seldom are spiritually born, or experi­ence the new-birth, by the special operations of the Spirit of God. Such instances are very rare. Many are converted, when under twenty, but few when they are above forty years of age,

[Page 9] Once more,

8. You don't know that you shall live to be men and women, and what will become of you, if you should die while you are little Children?

There is not one of you, that know you shall live to grow old, or have longer opportunity to prepare for death, than those Children, that have lately been laid in their graves; and if you did, do you know that the Spirit of God will strive with you then, convince, convert and save you, when-as you will not cry to him daily, now, and live soberly and religiously? No, you would have no reason to expect it.

Well, for these, among other reasons, I thought to speak to you, my little Children. And don't you think they are good reasons, and sufficient; and that you need to be spoken to, though you are young and thought­less, and set away yonder, behind others, that are older, that know more than you do, that might do bet­ter, and ought to live otherwise than they do.

Now then, you are to be spoken unto; a Sermon is made on purpose for you; and should you not attend to it with diligence? Therefore, as Wisdom says "Hear­ken unto me, now therefore, O ye Children, and at­tend to the words of my mouth." And as David speaks, "Come ye Children, hearken unto me, I will teach you the fear of the Lord."

Now, what I shall speak to you about, is Sin, and then something of the Saviour therefrom.

First, About Sin. The Assembly's Chatechisin, a­greably to the scriptures, tells you, That "Sin is any want of conformity unto, or transgression of the law of God." It came into the world of men, at Alam's [Page 10] fall. You have original sin in you;—are under guilt, because of it;—are defiled with it, as you descend from him, and are naturally inclined to sin. A clean thing, cannot come out of an unclean. A corrupt fountain will send forth impure streams. The holiest and best men find it in themselves, and therefore it must be in you; for they and you descended from the same first parents. Because some don't see it in them­selves, or believe it is in all, it does not follow that it is not. Negative evidence will not do, in this case. If you feel it, and know it to be in yourselves, you will believe it, if twenty men tell you it is not. Hence it is, that you are so inclined to evil, going astray as soon as you are born, speaking lies, serving divers Justs and corruptions. Now you must see this, and lament it, if you would ever come to any saving good; so far as I can understand the scripture.

So you are actual sinners; have sinned in thoughts, words and actions. O how many vain thoughts lodge within you. How many idle, sinful words have you spoken! And how many wicked things have you done against God, your parents, your neighbours and your selves? Indeed the young man in the gospel thought he had kept all the commands Christ mentioned to him, from his youth up, because he did not know himself, and the bredth and spirituality of the law of God; when-as he had broken them all, and kept none of them right, because he had not done it out of love to God, and Christ. And you must know it is so with you, if you don't love the Lord with all your heart, soul and strength. And we read, that "Who­soever shall keep the whole law, and yet offend in one point, he is guilty of all."

You must also see what an evil and bitter thing it is, that you have sinned,—what wrath and curse from God you deserve,—what misery and anguish [Page 11] you are exposed to here, and for ever. This, is what you must be deeply sensible of, and distressingly concerned about.

Further, you must be convinced, that you cannot make amends for your sins, or pacify the anger of God, but must be everlastingly miserable, for all you can do; and must expect no other, unless God has mercy on you, and freely pardons you. But how little have you known, and how little concern have you had about these things? Does not your thoughtlesness and inconsiderateness, convince you, that so it is with you? And can it be safe, or how can you be easy, to live so, in your sins, and in danger every moment of dropping into hell? But then,

Secondly, You must know, that there is, and be spoken to about, a Saviour, even Jesus Christ the Son of God, who saves his people from their sins.

He can help you, deliver you from sin, and the wrath to come; and make you holy and happy. He was born of a woman, yielded perfect obedience to the whole law, fulfilled all righteousness, suffered and died, that you might be saved. But then, you must be interested in his justifying righteousness; be qualified for his presence, and the enjoyment of him. And this must be by experiencing a special work of the Holy Ghost, in your souls. You must be re­generated, converted, and sanctified,—be made to be­lieve on him, to repent of all your sins; abhor your selves, love God and Christ, his commands, his people, his day, and all that whereby he makes himself and his will known unto you. Then you will be new crea­tures, quite other Children than now you are; the Children of God; and not of the devil; will be fit to live, and answer the end of living; living in obe­dience to his will, and to his glory; then also, you will be fit to die, let death come when it will.

[Page 12] Thus, my little Children; I have spoken a few things unto you, very briefly. Now, will you, "Set your hearts unto all the words which I testify among you this day?" Will you try to remember them, and live according to them? There is that little Boy, and this little Girl; will not you mind them for your good, if no body else will? If you will not mind them now, they will come into your mind often enough in the other world. Now, you complain of your me­mories, that you can't remember what is said to you; but then, your memories will be strong and tenacious. Probably, you will then be able to recollect and call to mind, all the counsels, cautions and warnings that were ever given you, and your foolish and obstinate refusal thereof;—all the sermons you have heard;—all your neglected opportunities, & abused mercies, which you have now forgotten; Yea, every sinful action you have done, and idle word you have spoken, and evil thought that has past through your mind; these you will think of in that long Eternity, over and over, a thousand, thousand times, to your unutterable shame, confusion and anguish of spirit. O then, don't make light of them now!

My little Children, I speak to you, that ye sin not. I would perswade and charge you, not to neglect any duty, or live in any known sin. Don't forget to pray to God in secret, every day; if you would not go to hell. For God will pour out his fury upon persons, as well as "families, that call not on his name." Neglect not to read his holy word; and to hear it as often as you can, with seriousness and reverence. Spend not your time idly, and sinfully, in vain company, and car­nal mirth; you will repent it, when it is too late. Don't profane God's holy day. If you allow yourselves in playing on the Sabbath, and at Meeting, you cannot be godly, and go to heaven. Sabbath-breakers, are wicked people, tho' there are so many of them. Get out of [Page 13] the way and company of such, and go not with them. Let them go to hell without you, if they will go in this high-road thereunto; and shame older persons out of this evil, by your sober, decent behaviour.

Let no corrupt communication proceed out of your mouth, nor any way of wickedness be practiced in your life. Walk not in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful. "My son, if sinners entice thee, consent thou not." Flee youthful lusts. Shun the appearance of evil. Quench not the Spirit. Rest not, till you come to see the hatefulness of sin, and the excellency of Christ; to love God above all things, and to have the fear of God, even always before your eyes.

But to draw to a close.—I have done speaking to you for this time.

Now tell me, will any of you resolve, by the grace of God; to live soberly, righteously and godly?—to put away childish, sinful things, and choose the ways of religion, and true holiness? If so, you will be a com­fort and honour to your father that begat you, and to your mother that bear, nourished and brought you up; If not, you will be a grief of heart to all that love you, and have a serious concern for you; and it will be good for you, if you had never been born.

What remains, is to beg the blessing of God on you, and on what has been said; and that the Spirit of God would accompany it with his effectual Operations; other­wise, my speaking, and your hearing, will be to no pro­fit; but we shall be eventually the worse, instead of the better therefor.