{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_15031/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_15031","id":"gutenberg_15031","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/15031","summary":null,"tags":["Bible -- Sermons","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christianity","Sermons, American"],"text":"E-text prepared by Fredric B. Lozo \n\n\n\nSERMONS ON VARIOUS IMPORTANT SUBJECTS: WRITTEN PARTLY ON SUNDRY OF THE\nMORE DIFFICULT PASSAGES IN THE SACRED VOLUME.\n\nBy\n\nRev. ANDREW LEE, A.M.\n\n\n\n\n\n\n\nINTRODUCTION\n\nThis text has been transcribed from the original by Fredric Lozo,\nMathis, Texas, January 2005.\n\nThe original text was typeset using the convention of the American\nColonial Period with a second \"s\" symbol resembling the letter \"f\"\nwhich makes reading somewhat difficult for the modern reader. The text\nwas thus transcribed using the modern single \"s\" symbol convention.\n\nThe original text was photographed and read with an OCR program and\nthen transcribed word by word. An attempt was made to proofread the\nfinal text for transcription errors and wherever an mistake\nhas not been corrected, the transcriber sincerely apologizes to the\nreader. As for the rest, the transcriber has endeavored to faithfully\nmaintain as much of the historical record as the ASCII TEXT format\npermits, including the original spelling and grammar. Page numbering\nwas omitted in keeping with e-book format conventions. The reader is\nencouraged to use the search feature of the text reader to locate\nchapters listed on the contents page.\n\nThe work was published by the son of Isaiah Thomas, who is known both\nas the father of American printing, and as a Minuteman at Lexington\nand Concord in the War of Independence.\n\nSome of the thoughts expressed in these sermons are a refreshing\nreturn to an earlier time before American religious denominations\nbecame fixed in their particular \"systematic theology.\"\n\nReverend Lee's language and logic give us a glimpse of the purity of\nmind and soul that followed in the wake of desperate revolutionary\nconflict and the tumultuous years following independence when the\ngreatest minds of the time formulated the American Constitution and\nThe Bill of Rights. These sermons seem to address the universal issues\nwith which men of all times and places have also struggled, in times\nof peace as well as war. These issues are articulated here with a\nclarity that is perhaps only achieved in those times of great testing,\ntears, and tenuous victory that began in 1776 and that would remain\ntenuous until after the War of 1812.\n\nLee lived in a time of great intellectual pursuit and Lee's views of\nlife and the Lord's Providence seem particularly blessed with\nillumination through the Holy Spirit.\n\nFredric Lozo, January, 2005\n\n\n\n\n\n\nSERMONS ON VARIOUS IMPORTANT SUBJECTS: WRITTEN PARTLY ON SUNDRY OF THE\nMORE DIFFICULT PASSAGES IN THE SACRED VOLUME.\n\nBy\n\nRev. ANDREW LEE, A.M.\nPastor of the North Church in Lisbon, Connecticut.\n\nPrinted at Worcester: By Isaiah Thomas, Jun. Sold by him, and by the\nAUTHOR, in Lisbon, Connecticut-Sold also by said Thomas & Whipple, at\ntheir Bookstore in Newburyport.\n\nOctober----1803\n\n\n\n\n\n\n\"I KNOW BUT ONE BOOK, THAT CAN JUSTIFY OUR IMPLICIT ACQUIESCENCE IN\nIT; AND ON THAT BOOK, A NOBLE DISDAIN OF UNDUE DEFERANCE TO PRIOR\nOPINION--CASTS NEW AND INESTIMABLE LIGHT.\"--Young.\n\n\n\n\nPREFACE\n\nThat thick darkness overspread the church after the irruptions of the\nnorthern barbarians, and the desolations which they occasioned in the\nRoman empire, is known and acknowledged. Those conquerors professed\nthe religion of the conquered; but corrupted and spoiled it. Like the\nnew settlers in the kingdom of Ephraim, they feared the Lord and\nserved their own gods. In those corruptions antichristian error and\ndomination originated. The tyranny of opinion became terrible, and\nlong held human minds enslaved. Few had sentiments of their own. The\norders of the vatican were received as the mandates of heaven. But at\nlast some discerning and intrepid mortals arose who saw the absurdity\nand impiety of the reigning superstition, and dared to disclose them\nto a wondering world! Among those bold reformers, LUTHER, CALVIN, and\na few contemporary worthies, hold a distinguished rank. Greatly is the\nchurch indebted to them for the light which they diffused, and the\nreformation which they effected. But still the light was imperfect.\nDark shades remained. This particularly appeared in the dogmatism and\nbigotry of these same reformers, who often prohibited further\ninquiries, or emendations! They had differed from Rome, but no body\nmust differ from them! As though the infallibility which they denied\nto another, had been transferred to themselves!\n\nToo many others, and in more enlightened times, have discovered a\nstrand measure of the same spirit.....a spirit which hath damped\ninquiry and prevented improvement.\n\nHence, probably, the silence of some expositors on difficult\nscriptures, and the sameness observable in some others. For the\ncomplaint of the poet is not without reason,\n\n\"That commentators each dark passage shun, and hold their farthing\ncandle to the fun.\"\n\nAnd the sameness which we see in several writers is probably dictated\nby fear of singularity, and of incurring the charge of heresy. Minds\nare different. When a dozen expositors interpret a difficult text\nalike, they must, for some reason, have borrowed from one another.\n\nThe writer of the following pages claims no superiority to others,\neither in genius or learning; but he claims a right to judge for\nhimself in matters of faith, and sense of scripture, and presumes to\nexercise it--calling no man master. He hath found the original\nscriptures, compared with the different translations, to be the best\nexposition. To these he early had recourse, and in this way formed an\nopinion of the meaning of sundry difficult passages in the volume of\ntruth. But comparing them afterwards with several expositions,\nperceived their meaning to have been mistaken, either by those\nwriters, or by himself. As they did not convince him that his\nconstructions were erroneous, he now offers them to the public--Not as\ncertainly devoid of error--He knows himself to be fallible--but as the\nresult of some attention; and as that which he conceives their most\nprobable meaning.\n\nOn the prayer of Moses to be blotted out of God's book--the wish of\nPaul to be accused from Christ, and the prevalence of infidelity\nbefore the coming of the Son of Man, he published a summary of his\nviews, some years ago. By the advice of several respected literary\nfriends, they are now corrected, enlarged and inserted. On the last of\nthese he wrote A.D. 1785. Subsequent events tend to confirm him in the\nsentiments then entertained. Expositors generally consider the prayer\nof Moses and the wish of St. Paul to stand related as expressions of\nthe same temper, and argue from the one to the other. The author\nconceives them perfectly foreign to each other, and totally mistaken\nby every expositor he hath consulted; as also several of the other\nscriptures on which he hath written.\n\nA hint dropped, some years ago, in conversation, by a respected\nfather,* gave an opening to the writer, relative to one+ of the\nfollowing subjects, and occasioned his writing upon it. For the rest,\nhe is conscious of having borrowed from no writer, except a few\nquotations, which are credited in their places. He doth not flatter\nhimself that his co constructions of scripture will be universally\nreceived. Nor hath he a desire to dictate to others, or a wish that\nhis own views only should see the light. The press is open to those\nwho are otherwise minded. The author will read with pleasure, the\ndifferent constructions of the candid and ingenuous. But should\nstrictures of another description appear, they will be viewed with\nindifference, and treated with neglect.\n\n* Rev. Dr. Cogswell, of Windham + On 2 Samuel xii. 13.\n\n\n\n\nCONTENTS\n\nSERMON I.\n\n   The Wisdom of God in the Means used to Propagate the Gospel.\n   1 Cor. i. 27, 28.--\"But God hath chosen the foolish things of the\n   world to confound the wise,\" &c.\n\nSERMON II.\n\n   The Subject Continued.\n\nSERMON III.\n\n   The Declensions of Christianity an argument of its truth.\n   Luke xviii. 8.--\"When the Son of man cometh, shall he find faith on\n   the earth?\"\n\nSERMON IV.\n\n   The Subject Continued.\n\nSERMON V.\n\n   Abram's Horror of Great Darkness.\n   Gen. xv. 12.--\"And when the sun was going down a deep sleep fell\n   upon Abram,\" &c.\n\nSERMON VI.\n\n   Divine Impartiality Considered.\n   Rom. ii. 11.--\"For there is no respect of persons with God.\"\n\nSERMON VII.\n\n   Moses' Prayer to be Blotted out of God's Book.\n   Exod. xxxii. 31,32.--\"And Moses returned unto the Lord, and said,\n   'Oh! This people have sinned,'\" &c.\n\nSERMON VIII.\n\n   The Same Subject Continued.\n\nSERMON IX.\n\n   St. Paul's wish to be Accused from Christ.\n   Rom. ix. 3.--\"For I could with that myself were accursed from\n   Christ,\" &c.\n\nSERMON X.\n\n   David's Sin in the Matter of Uriah.\n   2 Sam. xii. 13.--\"And David said unto Nathan, 'I have sinned against\n   the Lord,'\" &c.\n\nSERMON XI.\n\n   The General Character of Christians.\n   Gal. v. 24.--\"And they that are Christ's have crucified the flesh\n   with its affections,\" &c.\n\nSERMON XII.\n\n   The Aggravated Guilt of him who delivered Christ to Pilate.\n   John xix. 10, 11.--\"Then saith Pilate unto him, 'Speakest thou not\n   unto me?'\" &c.\n\nSERMON XIII.\n\n   The Trial of Peter's Love to Christ.\n   John xxi. 15, 16, 17.--\"So when they had dined, Jesus saith to Simon\n   Peter, 'Simon,'\" &c.\n\nSERMON XIV.\n\n   Gifts no Certain Evidence of Grace.\n   Luke x. 20.--\"In this rejoice not that the spirits are subject unto\n   you, but,\" &c.\n\nSERMON XV.\n\n   Human Characters Determined only by Divine Decision\n   1 Cor. iv. 3, 4.--\"But with me it is a very small thing that I\n   should be judged of you,\" &c.\n\nSERMON XVI.\n\n   Characters will be Disclosed and Justice Awarded.\n   1 Cor. iv. 5.--\"Judge nothing before the time, until the Lord come,\n   who both will bring,\" &c.\n\nSERMON XVII.\n\n   God Willing that all Men should be Saved.\n   1 Tim. ii. 4.--\"Who will have all men to be saved.\"\n\nSERMON XVIII.\n\n   Balak's Inquiries relative to the Service of God, and Balaam's\n   answer briefly considered.\n   Micah vi. 6,7,8.--\"Wherewith shall I come before the Lord And bow\n   myself before the high God?\" &c.\n\nSERMON XIX.\n\n   Confessing Christ an Indispensible Duty.\n   2 Tim ii. 12.--\"If We deny him, he will deny us.\"\n\nSERMON XX.\n\n   The Fear which terminates in the Second Death.\n   Rev. xxi.8.--\"The fearful--shall have their part in the lake, which\n   burneth with fire,\" &c.\n\nSERMON XXI.\n\n   The End of Family Institutions, with Observations on The Importance\n   of Education.\n   Mal ii. 15.--\"And did he not make one? Yet had he the residue of the\n   Spirit,\" &c.\n\nSERMON XXII.\n\n   Parental Duties Considered and Urged--from the same text.\n\nSERMON XXIII.\n\n   The Blessing of God on Filial Piety.\n   Jer. xxxv. 19.--\"Therefore thus saith the Lord--'Jonadab, the Son of\n   Rechab shall not want a man,'\" &c.\n\nSERMON XXIV.\n\n   The Character and Supports of Widows Indeed.\n   2 Tim. v. 5.--\"Now she that is a widow indeed and desolate, trusteth\n   in God,\" &c.\n\nSERMON XXV.\n\n   The Good Man Useful in Life and Happy in Death.\n   Psalm xxxvii. 37.--\"Mark the perfect man and behold the upright; for\n   the end of that man is peace.\"\n\nSERMON XXVI.\n\n   Departed Saints Fellow Servants with those on Earth.\n   Rev. xxii. 9.--\"I am thy fellow servant, and of thy brethren the\n   prophets--.\"\n\nSERMON XXVII.\n\n   The Subject Continued.\n\nSERMON XXVIII.\n\n   The Dangers of Deviating from Divine Institutions.\n   Col. ii. 8--\"Beware lest any man spoil you through Philosophy and\n   vain deceit,\" &c.\n   \nSERMON XXIX.\n\n   The Sins of Communities Noted and Punished.\n   Mat. xxiii.36.--\"Verily I say unto you, all these things shall come\n   upon this generation.\"\n\n\n\n * * * * *\n\n\n\nSERMON I.\n\nThe Wisdom of God in the means used to propagate the Gospel.\n\n1 Corinthians i. 27, 28.\n\n\"But God hath chosen the foolish things of the world to confound the\nwise; and god hath chosen the weak things of the world to confound the\nthings which are mighty; and base things of the world, and things\nwhich are despised, hath God chosen, and things which are not, to\nbring to nought things which are.\" *\n\n\n* The two discourses on this text were originally one, and preached\nbefore Windham Association, at Thompson, October Session, 1798.\nProbably some of the ideas which they contain, may have been suggested\nby reading Paley's Evidences of Christianity; but as the author had\nnot that book in his possession when he wrote on this subject, he is\nnot able particularly to give credit to that excellent writer, if here\nhis due.\n\nThe mercy promised to the fathers was Christ, the Savior. That \"the\ndesire of all nations should come,\" was a prediction of his\nincarnation; and his entrance here was announced by a heavenly\nmessenger, with, \"Behold, I bring you glad tidings of great joy--to\nall people.\"\n\nYet \"when he came to his own, his own received him not!\" To many he\nhath been \"a stone of stumbling, and a rock of offense!\"\n\nThe design and tendency of Christianity are most benevolent; but being\nopposed to men's lusts, which rule in their members, all the\nmalevolence of depravity hath been excited against it. Jews and\nGentile united in the opposition. \"The kings of the earth stood up and\nthe rulers were gathered together against the Lord, and against his\nChrist--both Herod and Pontius Pilate, with the Gentiles, and the\npeople of Israel.\" The Christian religion did not creep into the world\nin the dark. It first appeared at an enlightened period, and among the\nmost enlightened of the nations. The sciences derived from conquered\nGreece, had been improved at Rome, and communicated to its\ndependencies. Syria was then a province of the Empire. Every movement\nin Judea was observed and reported at the metropolis. The crucifixion\nof our Savior was sanctioned by a Roman deputy; and the persecuted\nChristians were allowed an appeal to Caesar. Soon therefore, did the\nreligion of Jesus make its way to Rome. The power of Rome had also\nreached its acme; and as the spirit of Christianity was diverse from\nthat of the world, the learning and power of the Empire soon combined\nagainst it. That this religion would be crushed and vanish away as a\ndream of the night, was generally expected.\n\nEvery circumstance seemed to indicate such an event. Those reputed\nwise, considered the gospel scheme as foolishness; and the instrument\nwhich were chosen to propagate it were thought to be weak and\ncontemptible. It was also observed to spread chiefly among the lower\norder of men, who had not the advantages of literature, nor been\ninitiated in the mysteries of Judaism, all which served to inspire its\nenemies with confidence, that it would soon come to nought.\n\nThe apostle takes notice, in the context, of the contempt then so\ngenerally poured on Christianity, and declares the wisdom of God in\nthe permission of it. He also predicts the triumph of the cross;\nespecially over the powers then combined against it--predictions which\nafterwards fulfilled: For those powers were all subdued and humbled,\nand Christ and the gospel exalted. The Christian religion was openly\nprofessed, and became the most reputable religion in many countries;\nparticularly in Syria and at Rome and its numerous provinces; and by\nthe means then ordered of God. This is the spirit of the text--_God\nhath chosen the foolish things of the world to confound the wise, and\nthe weak things of the world to confound the mighty, &c_.\n\nIn discussing the subject, we shall _consider the means used to\npropagate the gospel--the opposition made against it--and the wisdom\nof God in the choice of the means_; which will bring up to view some\nof the objections which have been made against the truth of the\ngospel.\n\nIn treating of the means used to propagate the gospel, we pass over\nthe preaching and miracles of Christ, and the wonders which took place\nat his inexcuseable in neglecting so great salvation; but they\npreceded sending the gospel to the gentiles, and the means used to\nspread it among them. The apostle had no reference to Christ, or any\nthing done or suffered by him, when he spake of _the foolish and weak,\nand base things, used of God, to confound those which are wise and\nmighty_. He spake only with reference to the instruments which were\nchosen to carry the gospel abroad and persuade the nations of the\nearth to receive it.\n\nGod hath all creatures at his command; he hath power to press the most\nreluctant into his service, and to compel them to bear his messages\nand execute his orders; as we see in the case of Balaam and Jonah. God\ncan make use of man to this end, either by reconciling them to\nhimself, and attaching them to his interest or by overruling their\ncorrupt and vicious designs to effect his holy purposes, without their\nconsent or knowledge. Most of the prophets were brought into his view,\nand made desirous to honor him. Many pagan princes, and others, who\nknew him not were yet made instrumental in doing his pleasure and\nexecuting his designs. The divine sovereign never wants for agents to\naccomplish his purposes. He sitteth on the circle of the heavens, and\norders the affairs of the universe in such a manner as to do his\npleasure. \"None can stay his hand.\" Whether the agents which he\nemploys are willing or unwilling, mean so, or not, is of no importance\nrelative to the event. \"His purposes stand, and the thoughts of His\nheart to all generations.\" The attempts of creatures to reverse his\norders, and defeat his decree only help to their accomplishment. This\nwas particularly the case respecting the measures adopted by the\nenemies of Christianity to prevent its spreading in the world.\n\nThe persons chosen of God and sent forth to propagate the religion of\nChrist, were such as human wisdom would have judged very unsuitable.\nTwelve poor, despised, illiterate men, were called to be apostles;\n--most of them were fishermen. One was a publican; a collector of the\nRoman tribute, which had been imposed on the Jews as a conquered\npeople. An employment so odious, that vile persons, regardless of\ncharacter, would only accept it. Such men we should judge exceedingly\nunfit for ministers of religion, and not likely to succeed in making\nconverts to it. Yet such were those who were appointed of God, to be\nprime ministers in the Christian church! Such the men who were sent\nforth to change the form and administration of Judaism, and overthrew\nthe systems of Paganism, rendered venerable by a general\nestablishment, and the religious reverence of ages. The Jews' religion\nwas from God, who had given abundant evidence of its divine origin.\nThis Christ came not to destroy. But its external administration was\nto be changed; and in apprehension of most of those who professed it,\nit was less opposed to the gospel scheme, than Paganism. No others had\ngreater enmity to Christianity than the Jews, or entered into the\nopposition position with warmer zeal. They commonly stood foremost,\nand stirred up the Gentiles against it, and often with success.\n\nIn treating of the means used to propagate the gospel. We may observe\nthe powers imparted to those who were employed in the work. These Were\nnot such as human wisdom would have chosen. \"Their weapons were not\ncarnal, though mighty through God.\" They had none at their command,\nprepared to punish those who would not receive them, or the doctrines\nwhich they inculcated--none to retaliate injuries done them. To abuse\nthey had nothing to oppose, except a patient exhibition of his temper,\nwho \"when he was reviled, reviled not again, when he suffered\nthreatened not, committing himself to him who judgeth righteously,\"\nand praying for his murderers on the cross.\n\nFalse religions have often been propagated with the sword\n--particularly that of Mahomet, and the Romish corruptions of\nChristianity. These, especially the latter, were urged with every\nspecies of cruelty--a mode of attempting to proselyte, evincive of\nhuman folly. Arguments totally diverse are requisite to enlighten the\nmind and produce conviction of a divine mission. With these came the\napostles of the Lamb. They were \"endowed with power from on high;\" and\nforbidden of their Lord to enter on their ministry until it was\nconferred upon them. This was accomplished on the day of Pentecost.\n\nThey had been previously convinced of Christ's truth. They seemed\nindeed to waver when he suffered, but his resurrection, the\nopportunities which they had with him after that event, and his\nascension, which they had witnessed, must have removed every doubt.\nBut this did not quality them for their work. It did not furnish them\nwith means to convince others, who had not witnessed those things. But\nwhen the Holy Ghost came upon them, on that memorable occasion, they\nwere furnished. The gift of miracles was then, more abundantly than\nbefore, imparted to them. In some respects, new and very necessary\ncommunications were then made to them--particularly that of speaking\nin tongues, which at once carried evidence of their divine mission,\nand enabled them to go into all the world and preach the gospel to\nevery creature. This was the order of their Lord, but devoid of this\ngift they could not have obeyed it.\n\nThis gift, as imparted to them, seems to have carried greater evidence\nof their truth, than their barely speaking all languages. Men out of\nevery nation heard them speak on the day of Pentecost, _every man in\nhis own tongue_! Therefore were they amazed, and convinced that the\napostles were sent of God and that the gospel was of heavenly\nderivation.\n\nThose heralds of gospel grace were also inspired with courage to speak\nboldly in the name and cause of Christ, nothing terrified by their\nenemies; and \"when brought before kings and rulers for his sake, a\nmouth and wisdom were given them, which all their adversaries were\nunable to gainsay or resist.\"\n\nSuch were the means used of God to propagate the gospel? such the\nagents whom he employed and such their qualifications.\n\nWe are next to consider the opposition which was made to its\npropagation.\n\nVarious circumstances combined the worlds against it. So far as\nChristianity prevailed, every other religion must fall. No other could\nstand in connexion with it. The Jewish was not to be overthrown; but\nsuch changes were to take place in its outward form, that those who\ndid not know it to be typical of a better dispensation, considered it\nas included in the general proscription; as doomed to destruction if\nChristianity prevailed Against Stephen that was a principal charge\n--\"We have heard him say, that this Jesus, shall change the customs\nwhich Moses hath delivered us.\"\n\nThe different systems of Paganism were not opposed to one another, as\nthey were to that of the gospel. They admitted a plurality of God\n--some superior? others subordinate. They considered them not only as\nholding different ranks, but as reigning over different countries and\nnations. If one of their systems was true another might be so. But\nChristianity admitted only \"one God and one Mediator between God and\nman, the man Christ Jesus.\" It declared that all others who had been\ncalled Gods and worshiped as such, were not Gods--that those who\nsacrificed to them, sacrificed to demons--and it denounced utter,\neternal ruin against those who did not forsake them and acknowledge\nJehovah. Those peculiarities, apart from the nature of this religion,\nwhich is opposed to the lusts of men which rule in their members,\nwould, of course, unite the world against it. Those of every other\nreligion would make a common interest in opposing this, which had\nfellow-ship with none of them, but tended to their entire subversion\nand utter ruin. And it is a fact, that the world did unite against the\nreligion of Jesus, and against those whom he had appointed to\ninculcate it. Christianity then appeared devoid of support--the\nopposition to have everything on its side. Christ's followers were a\nlittle flock, destitute of power or learning, and in the world's view\nutterly contemptible. Rome, the mistress of the world, had reached the\nsummit of her greatness; and she soon turned all her power against the\nfeeble band, who were laboring to diffuse the knowledge of Christ. and\ncalling men from dumb idols, to serve the living God.\n\nTo the eye of man how unequal the conflict? Had not those followers of\nthe Lamb been assured that their redeemer lived--that he was divine\n--that he was with them, and would be with them, they would have\ndeclined a contest with those before whom the world trembled. But they\nentered, un-dismayed on the work assigned them, went through With and\ncompleted it! They prospered in that to which they were sent. This had\nnever been done had not God been with them; for none of the advantages\npossessed by their enemies were neglected. The first effects of enmity\nto Christianity were directed against Christ's person. He had been\nsome time teaching and doing miracles in Judea, and numbers had\nattached themselves to him. They considered him as a prophet mighty in\n\"word and deed.\" Some who witnessed his mighty works, exclaimed, \"When\nChrist cometh will he do more miracles than this man hath done?\"\nOthers, \"Is this not the Christ?\"\n\nThese movements among the Jews drew the attention of their rulers, and\nraised them to opposition. A humble, suffering Savior, did not suit\ntheir pride and lust of power. They looked for a temporal deliverer,\nwho would lead them to victory, and subdue under them, the powers\nwhich held them in subjection. No other would they receive as the\nMessiah. As soon, therefore, as the fame of Jesus began to spread\nabroad, and numbers treated him with respect, they resolved to destroy\nhim. At the feast of the passover, which called all the males of\nIsrael to Jerusalem, they caused him to be apprehended--tried him\ntheir great council--condemned him to death, and importuned the Roman\ngovernor to sentence him to the cross, as a rebel against Caesar.\nThe charge was not supported--Christ did not aspire to temporal\ndominion--\"his kingdom was not of this world.\" The governor declared\nhim not guilty. Had Christ, like the Arabian deceiver, which\nafterwards arose, assumed the sword, marked his way with blood and\ncarnage, the Jews would have bid him welcome, and flocked to his\nstandard. Then he might have been denominated a rebel against Caesar.\nBut nothing of this nature was found upon him. Therefore were the Jews\nhis enemies; but the imperial magistrate \"found no fault in him;\"\nthough persuaded to consent to his death.\n\nBut though such were the temper and views of the Romans respecting\nChrist, at the time of his sufferings, they were different when his\nministers went forth to set up his religion. When the nature of\nChristianity was discovered, and it appeared opposed to Paganism, and\ntending to its destruction, the Roman chieftains, who had been taught\nto venerate their Gods, and claimed to be high priests of the national\nreligion, entered with zeal into the views of Christ's enemies, and\nreared the standard against his followers. All their powers were\nexerted to crush, the cause of the divine Immanuel. Ten general\npersecutions are said to have been raised against the Christians; and\nmyriads of the faithful to have been sacrificed to heathen malice and\nbigotry.\n\nNeither were these the only enemies of Christ. The learning of the age\nwas applied to confound his followers. The sophistry of Grecian\nmetaphysics directed against his unlettered disciples. Who could have\nexpected Christ's little flock, devoid of every worldly advantage, to\nhave maintained their ground against such formidable enemies? Who,\njudging by the rules of man's judgment, have entertained a suspicion\nthat they would not soon be driven from the field? But their cause was\nthat of God. Heaven was on their side, \"In vain did the heathen rage\nand the people imagine vain things. He who sitteth in the heavens,\nlaughed; the Lord had them in derision.\"\n\n\n\n * * * * * *\n\n\n\nSERMON II.\n\nThe Wisdom of God in the means used to propagating the Gospel.\n\n1 Corinthians i, 27, 28.\n\n\"But God hath chosen the foolish things of the world to confound the\nwise; and God hath chosen the weak things of the world to confound the\nthings which are mighty; and base things of the world, and things\nwhich are despised, hath God chosen, and things which are not, to\nbring to nought things that are.\"\n\n\nIn the preceding discourse we took a summary view of the means used of\nGod to propagate the gospel, and of the opposition made to its\npropagation.\n\nWe are now to consider the wisdom of God in the choice of means to\nthis end; which will bring up to our view some of the objections which\nhave been made against the truth of the gospel.\n\nThat the gospel is from God, and the means used to propagate it of his\nappointment, are from sundry considerations, apparent--particularly\nfrom the miracles wrought by Christ and by his disciples, who went\nforth in his name. Conclusive was the reasoning of Nicodemus--\"Rabbi,\nwe know that thou art a teacher come from God; for no man can do these\nmiracles that thou doest, except God be with him.\" God, who is perfect\nin wisdom, would choose no improper or unsuitable means. Their wisdom\nmight not at first appear to men. It did not at first appear. The\nworld cried folly and weakness. But \"The foolishness of God is wiser\nthan men; and the weakness of God is stronger than men.\"\n\nIn God's hand any means are sufficient to effect his designs. The rod\nof Moses, when stretched out by divine order, availed to bring all\nthose plaques on Egypt, by which God made himself known and feared.\nWhen Israel left that land, it availed to open them a passage through\nthe sea; and afterwards to bring back its waters to the destruction of\ntheir enemies.\n\nCould we see no fitness in divine appointments, we should remember\nthat \"we are of yesterday and know nothing,\" and not dare to arraign\ndivine wisdom, or charge folly on God. But in the case before us, his\nwisdom is in many respects discernable, as will appear from a\nconsideration of some of the objections which are made against the\ngospel, and against the means appointed of God to propagate it.\n\nOne of the objections is taken from the supposed unsuitableness of the\nmeans. Considered in itself this made an objection. It is said the\nall-wise God would not have appointed them--that to appoint a company\nof poor, despised, ignorant fishermen, as prime ministers of a\nreligion, is sufficient to prove that it is not from God, who always\nuseth the best means and most suitable instruments.\n\nIt is not strange that this should have been objected at the beginning\nof the gospel story, before any effects of the apostles labors\nappeared. It is a natural objection for the, proud, who thought\nthemselves the best judges of wisdom and propriety, to have made at\nthat day. But it comes with an ill grace from modern infidels, who\ncannot deny that Christianity triumphed over the power and learning of\nthe world combined against it, though such means only were used to\npropagate it--such weak instruments employed in it. Naaman, the\nSyrian, reasoned at first like one of these objectors, but the success\nwhich attended the prophets directions convinced him of his error. Why\nhas not the same the like effect on these? Surely, \"had this counsel\nbeen of men, it would have come to nought.\" Under the circumstances in\nwhich Christianity made its appearance, it would have been easily\noverthrown; but the power of the world could not overthrow it,\nor prevent it from spreading far and wide. It continued--it prospered\n--and every opposing system fell before it. Means and instruments\nwhich human wisdom would have judged most suitable, could have done no\nmore. The success of measures in a contest like this, proves their\nfitness.\n\nUnder this head it is further objected that the first ministers of the\ngospel were ignorant of the arts and sciences cultivated by the\npolished nations of the age--that therefore, they were despised,\nespecially by the Greeks. Despised they might be by those who\n\"professed themselves wise had become fools.\" Yet they had all the\nknowledge which their work required imparted to them from above. The\nlanguage of the schools would have been ill adapted to the simplicity\nof the gospel. It would have been unintelligible to many of those to\nwhom the gospel was sent. The gospel offers salvation to the\nunlearned, equally as to the learned--should be expressed, therefore,\nin language easy to be understood. Had the apostles and evangelists\nused the abstruse language of the schoolmen, to many they would have\nspoken in an unknown tongue. Had the scriptures been written in such\nlanguage, they would have been much more obscure than they now are.\n\nThough the gospel is plainly written, it may be rendered dark and\nmysterious, by a metaphysic dress, It is a peculiar excellency of the\nscriptures that they are mostly written in the plain language of\ncommon sense--so plainly, that \"he may run who readeth them.\"\n\nTwo of the New Testament writers were men of letters, Paul and Luke;\nand we find more obscurity in their writings, especially those of the\nformer occasioned by allusions to the sciences and usages of the age,\nthan in the other writers of that holy book. The Apocalypse is indeed\nabstruse, but this is not occasioned by the language, which is plain,\nbut by the subject. That book is chiefly prophetic; and therefore\nexpressed in the metaphors of prophetic style. Prophecy is not\ngenerally designed to be fully understood, till explained by the\naccomplishment.\n\nTo take occasion from those who might object to the illiterate\ncharacter of primitive gospel ministers, a Paul, and a Luke were found\namong them; but neither of them was among those first called to the\nChristian ministry. Those first sent forth to preach the gospel were\nunlearned men. The great truths of the gospel had been taught, and\nmany had received them before these (especially St. Paul) had become\nbelievers--that the faith of the first followers of Christ, might\nappear, \"not to stand in the wisdom of men, but in power of God.\"\n\nHad the primitive ministry been learned philosophers, or renowned\nrhetoricians, suspicions might have arisen that mankind had been\ndeceived, that they had been bewildered by the subtlety of science, or\ncharmed by the fascinating power of eloquence, into the belief of a\nscheme which they did not understand. This cannot be suspected when\nthe character of the first Christian ministers is considered, and the\nprogress which Had been made in propagating the gospel, before any of\nthe learned were joined as their assistants in the work.\n\nThe propriety of the gospel method, may be farther argued from the\nnature of the gospel. Wisdom of words is not necessary to communicate\ngospel truths, or deep penetration, sufficiently to understand them.\nIt was a remark of the apostle \"that not many wise men after the\nflesh, not many mighty, not many noble, were called.\" The same\nobservation may yet be made. People of plain common sense more often\nreceive the gospel, and favor the things of true religion, than those\nwho affect superior powers, and to understand all mysteries. Those who\nare wise in their own imaginations, often reject the counsel of God\nagainst themselves, and put from them offered salvation. The manner in\nwhich the apostles and their fellow laborers preached the gospel, hath\nalso been objected to as unwise. Their preaching was chiefly a plain\nunaffected exhibition of truth, laid before those who heard them, and\nleft with them. To produce faith in Christ, they declared the time,\nplace and circumstances of his birth, referring to the prophecies\nwhich foretold them--declared the concurring testimonies of angels and\ninspired persons, who gave witness for him--exhibited sketches of his\nlife--his teaching--his miracles--declared his prediction of his own\ndeath, with the manner, time, and place--also of his resurrection on\nthe third day, and the fulfillment of those predictions. They referred\nto his foretelling Peter's fall and recovery; Judas' treachery and\nend, with the events which followed--they referred also to Christ's\nteaching and miracles--to those which attended his sufferings and\nresurrection--they adduced the evidence which they had of his death\nand resurrection--declared the opportunities which they had with him\nafter his passion--the instructions they received from him--the orders\nwhich he gave them, and his ascension from the mount of Olives, of\nwhich they were witnesses, \"confirming their words with\nsigns following.\"\n\nTo persuade men to receive and obey the gospel, they declared the\nconsequences to those who received, and to those who rejected it\n--that the same Jesus who had died on the cross, was appointed by the\nFather, \"to be the Judge of quick and dead--that he would come again\nin like manner as he had gone away--that all mankind must appear\nbefore his judgment seat to give an account of themselves, and receive\nthe deeds done in the body,\" that those who flee for refuge to the\nhope of the gospel, will find mercy, and be made forever happy with\nGod, but those who neglect the gospel will be sent away into\neverlasting punishment.\n\nSuch interesting truths, those ministers of Christ laid before\nmankind, and left with them for their consideration. But they used no\nrhetoric to impress them. Neither did they appeal to the passions of\ntheir hearers; in which they followed the pattern set them by their\nLord, who \"did not strive, nor cry, nor cause any man to hear his\nvoice in the streets.\" With only a fair statement of those truths,\naccompanied with the offer of \"mercy and grace to help in time of\nneed,\" they left mankind to choose for themselves and abide the\nconsequences.\n\nThis some have thought an improper manner of calling men into the\nkingdom of Christ; that had been more pathetic in their addresses, and\nmore argumentative in their applications, they would have labored with\nmore effect; that this plain and simple method is unworthy of God,\nand, not likely to be from him.\n\nIf we consider the nature and design of Christianity, such objections\nwill have little weight. It is not the design of heaven to compel men\nto obey the gospel, or to drive them to an unwilling submission to\nChrist. If an exhibition of gospel truth and beauty, and the\nconsequences of receiving or rejecting its overtures, are discarded;\nif men refuse, by these means to be persuaded, they are left, and the\nconsequences follow. To People of sober sense, this method appears\nrational. It is not probable that those who are not thus prevailed\nwith to embrace the gospel, would in any other way be made Christians\nindeed. People who are frightened into religion seldom persevere.\nNeither do those whose passions are so inflamed that they appear, for\na time, in ecstasies. When their passions subside, they grow cool, and\ntheir religion dies. If the great truths of religion, laid before men,\nas was done by Christ and his apostles, do not avail to render them\nrationally and sincerely religious, little value is to be put on those\nheats of imagination, which produce temporary raptures, and set some\non fire in religion. Such ardent love doth not abide; it soon cools,\nand commonly leaves those who had been the subjects of it no better\nthan it found them, and but too often much worse.\n\nBut while some object to the simplicity of the gospel, and to the\nplain language and address of the primitive ministry, others are\noffended at the mysteries in the Christian system. Who can understand\nsome things contained in what is called a revelation? And what\nvaluable ends can be answered by a revelation which is unintelligible?\nsay these objectors.\n\nBut, those points in the Christian scheme which are too deep for human\ncomprehension, do not relate to practice. All required, in relation to\nthem, is an assent to their truth, on the credit of God's word. This\nis neither difficult nor unreasonable.\n\nPerhaps with only human powers, it may be impossible to comprehend\nthose subjects which are left mysterious in divine revelation; but are\nthey incredible if God hath declared them? Few would be the articles\nof our creed, did we admit the belief of nothing which we do not\nunderstand. We carry mysteries in ourselves. We are compounded of soul\nand body, but who explain the connexion; tell us the essence of either\nthe one or the other, or define the principles on which the soul\ncommands the body? We are lost in ourselves, and in all the objects\nwhich surround us.\n\nWhatever God hath declared, we are bound to believe because he hath\ndeclared it; and whatever he hath enjoined, we are bound to do\nbecause he hath enjoined it, though the reasons of his injunctions may\nnot be revealed. God is under no obligations to explain matters to us.\n\"God is greater than man. Why dost thou strive with him? He giveth not\naccount of his matters.\"\n\nOthers object because the Gospel is not sent to all nations. That God\nshould be supposed to communicate to some, and not to others they\nallege to be unreasonable and sufficient to destroy its\ncredit; especially, as the book which claims to be a revelation\nteacheth that \"there it no respect of persons with God.\"\n\nThat God makes his creatures to differ respecting talents and\nadvantages, is a truth not to be denied. Those who on this account,\nobject to the truth of the gospel, will not deny it. If God makes\ndifferences respecting every thing else, why not respecting religion?\nWhere is the injustice or impropriety of trying some with gospel\nadvantages; others only with the light of nature? If requirements vary\nwith betrustments, none have reason to complain; and that this is the\ncase is plainly the language of revelation.*\n\nWith equal reason might the hand of God in creation be denied, because\ndifferent grades are found among creatures, and some have greatly the\nadvantage over others; and in providence because its distributions are\nunequal. That these inequalities are observable, and that they are the\nwork of God, will be acknowledged by all who believe the being of a\nGod, and his providential government. If any are disposed to call\nthese in question, we turn from them. To reason with them would be in\nvain. \"That which may be known of God is manifest in them; for God\nhath shewed it unto them. For the invisible things of him, from the\ncreation of the world, are clearly seen, being understood by the\nthings that are made, even his eternal power and Godhead; so that they\nare without excuse.\"\n\n* Vid. Discourse on Romans, ii. 11.\n\nA scoffing age may cry out against Christianity. To some it may be a\n\"stumbling block; to others foolishness.\" Men may exclaim against the\ngospel, and against the doctrines and duties of it, and the means\nwhich have been used of God to propagate it. Still \"the foolishness\nof God is wiser than men, and the weakness of God is stronger than\nmen.\" So it hath been in times past; so it will be in times to come.\n_The foolish, the weak and base things of the world, have confounded\nand brought to nought, all the world termed wise, and great, and\nmighty_.\n\nImperial Rome at the summit of her greatness, could not crush the\ncause of him who died on Calvary! \"Had this counsel or work been of\nmen, it would have come to nought.\" Probably the name of Jesus, would\nlong ere now have perished from the earth. But all his enemies could\ndo nothing effectually against him. They could only do what God's\ncounsel had determined to be done.\n\nChristianity hath still its enemies; of the same character with those\nof old. They have overthrown the faith of some. Others they may\nseduce. That \"scoffers should arise, in the last days walking after\ntheir own lusts; that some should deny the Lord that bought them, and\nthat many should follow their pernicious ways,\" were foretold by an\ninspired apostle, and \"they turned to us for a testimony.\"\n\nWe are called a Christian people. \"If we believe the gospel, happy are\nwe if we obey it.\" The generality profess to believe it. But how is it\nreceived? Do not many neglect it? Do not some who assent to its truth,\n\"go their way to their farms, or their merchandize,\" regardless of it,\nneither confessing Christ before men, nor seeking an interest in him?\n\nIf the gospel is from God, to such neglecters Of the grace it offers,\nit must be \"a favor of death unto death!\" And is not their number\ngreat? Doth it not increase from year to year, from age to age? To\nthese who are taken up with sensual pleasures, and with minding only\nearthly things, St. Paul would say \"even weeping you are enemies to\nthe cross of Christ, and your end will be destruction.\"\n\nLet us be persuaded to bring home these considerations to ourselves.\nWe are deeply interested in them. \"The secrets of our hearts will ere\nlong be judged by the gospel of Christ.\" To those who will not receive\nand obey the gospel, we have only to say, \"Notwithstanding, be ye sure\nof this, that the Kingdom of God is come nigh unto you.\"\n\n\n\n * * * * * *\n\n\n\nSERMON III.\n\nThe Declensions of Christianity, an Argument of its Truth..\n\nLuke xviii. 8.\n\nWhen the Son of man cometh, shall he find faith on the earth?\n\n\n\"He that believeth and is baptized shall be saved; but be that\nbelieveth not shall be damned.\" So certified the risen Savior. Faith\nis made a condition of salvation. But God requires only a reasonable\nservice. He must then have given evidence of the truth to which He\nrequires assent. He hath given it abundantly; Christians \"are\ncompassed about with a cloud of witnesses.\"\n\nThe proofs of Christianity are of two kinds; external and internal.\nBoth are strong. United they leave infidelity without excuse.\n\nOf external, the chief are miracles and prophecy. Miracles carried\nconviction to beholders; and were designed to give credibility to\nspecial messengers. Prophecy is a standing evidence, by which\ntestimony is borne to the truth of revelation; yea, it is a growing\nevidence, which gains strength by every fulfillment.\n\nSome may envy those who lived in this age of miracles supposing them\nsufficient to banish every doubt. But the proof arising from the\nfulfillment of prophecy, which we enjoy above them, is equal if not\nsuperior to theirs.\n\nThe prophecies contain sketches of the history of man, and of the plan\nof providence, from their respective dates to the end of the world.\nThose which relate _to the declensions of religion, which were to take\nplace under the gospel dispensation_, will now only be considered.\n\nFrom those declensions, arguments are drawn against the truth of\nChristianity. Was Christianity from God, he would verify the\ndeclaration made by him who claimed to be his Son. _The gates of Hell\nshall not prevail against it_. But they do prevail. What was once said\nof its author, _Behold the world is gone after him,_ will now apply to\nits enemy. This religion is not therefore from God, but of man's\ndevice. Propt up as it is, by human laws, and supported by \"the powers\nthat be,\" it totters towards ruin. Left to itself, it would soon fall\nand come to nought.\n\nSuch are the proud vauntings of infidelity, when \"iniquity abounds and\nthe love of many waxeth cold.\" So when Christ hung on the cross, and\nwhen he slept in the tomb, ignorant of consequences, his disciples\n\"wept and lamented, and the world rejoiced;\" but the time was short.\nSoon the world was confounded and the \"sorrow of his disciples was\nturned into joy.\" IF the declensions which we witness, are foretold in\nscripture, they are no occasion of surprize.\n\nYea, instead of weakening our faith, they may reasonably increase it.\nAnd when we consider the assurances given us, that these declensions\nwere to antecede the universal prevalence of true religion; they may\nalso serve to increase our hope.\n\nTo _shew that these declensions are foretold, and that we may expect\nyet greater abominations, than have hitherto appeared_, is attempted\nin the following discourse.\n\nWhen _the son of man cometh shall he find faith on the earth_?\n\nThat Christ is here intended by the Son of man; and that faith will\nbe rare among men at the coming of his, referred to, are not doubtful\nmatters. But what coming of Christ is here referred to? This is first\nto be ascertained.\n\nThe coming of Christ refers in the scripture, to several events.\nSometimes to his incarnation; sometimes to the destruction of\nJerusalem, and the Jewish polity; sometimes to his coming to judgment;\nand sometimes to the beginning of that universal dominion which he is\nto exercise on earth in the latter days. Each of these is the subject\nof several prophecies.\n\nChrist's incarnation, or his coming to dwell with men, and to obey and\nsuffer for their redemption, was a principal subject of the old\ntestament prophecies. \"To him gave all the prophets witness.\"\n\nThe divine justice executed on the Jews, in the destruction of their\nchief city, and polity, is also termed Christ's coming. This was the\nsubject of several prophecies of old. It was foretold by Moses, and\nsundry others who lived before the gospel day; but more particularly\nby Christ, in person just before his sufferings. To this event the\ndesolations foretold in the twenty fourth of Matthew, and its\nparallels in the other gospels, had a primary reference. The metaphors\nused to describe it are strong. They have been supposed to refer to\nthe general judgment; and they have, no doubt an ultimate reference to\nit. But they refer, more immediately to another coming of Christ; his\ncoming to render to the Jews according to their demerits as a people,\nsoon after they should have filled up the measure of their iniquity by\nhis crucifixion; which by the circumstances attending it, became a\nnational act.\n\nThat this coming of Christ was particularly intended in those\npredictions, is, from several considerations apparent. That the\nChristians of that age, who were conversant with the apostles, and\ninstructed by them, received this to be the meaning of those\nprophecies, and that they fled at the approach of the Roman armies,\nand escaped the destruction which came on the Jews, are matters of\nnotoriety. And that this was the primary meaning of those prophecies,\nis further evident from an express declaration which they contain;\n\"_Verily I say unto you, This generation shall not pass away till all\nthese things be fulfilled_.\" This closeth the prophecy. The whole\nmust therefore have received a primary accomplishment, \"before that\ngeneration did pass away.\" This was fulfilled in the destruction of\nJerusalem by Titus.\n\nChrist's coming to judgment, is often foretold in every part of the\nnew testament, to pass over the intimations given of it in the old.\nBut none of these can be _the coming of the Son of man_, referred to\nin the text. That it cannot refer to his incarnation is evident, from\nthe time in which the declaration in the text was made. His coming in\nthe flesh had been then accomplished.\n\nNeither can it refer to his coming to punish Jewish apostasy and\ningratitude; or to his coming to judge the world in righteousness,\nbecause the moral state of the world at neither to those periods,\nanswers to the description here given. _Shall he find faith on the\nearth_?\n\nThe ruin of the Jews by the Roman armies, happened about thirty six\nyears after Christ's crucifixion. Long ere that time the spirit had\nbeen poured out, and many had embraced the gospel. The apostles and\nevangelists, had gone, not only to \"the lost sheep of the house of\nIsrael, but also into the way of the Gentiles;\" had called \"those who\nwere afar off, as well as those who were near; their sound had gone\ninto all the earth, and their words to the end of the world.\" Neither\nhad they labored among the Gentiles in vain. St. Paul spake by the\nSpirit when he declared to the Jews that the salvation of God was sent\nunto the Gentiles, and they would hear it. His word was verified.\n\"Many were added to the Lord, and the number of the disciples was\nmultiplied.\"\n\nSuch was the state of the world, at that _coming of the Son of man.\nFaith was then to be found on the earth_, if not among Jews.\n\nWhen Christ shall come to judgment, we have reason to believe, that\nfaith will also be found on earth; and more than at that period we\nhave now considered.\n\nThe scriptures of both testaments, abound with predictions of the\nuniversal prevalence of religion, in the latter days; of the whole\nworlds rejoicing under the auspicious government of the Prince of\nPeace; of restraints laid on the powers of darkness, that they should\nnot deceive and seduce mankind. And though we are taught that \"the old\nserpent will afterwards be loosed, for a little season, and go forth\nto deceive the nations which are in the four quarters of the earth,\"\nwe have no intimation that the main body of the Church will be\ncorrupted by his influence, or injured by his power. His adherents may\n\"compass the camp of the saints, and the beloved city,\" but will make\nno attack upon them. \"Fire will come down from God out of heaven, and\ndestroy them.\" By some special, perhaps miraculous interpolation of\nprovidence, the people of God will be protected and delivered.\n\nSt. john, who gives more particulars of the latter day glory, than\nthose who had gone before him, fixes the term Christ's reign on earth\na thousand years, which he represents to be those _next preceding_ the\njudgment. And agreeably to the statement which he hath made, a\nnumerous body of saints will then be found to welcome their Lord, and\nrejoice before him at his coming.\n\nTo this agree the other prophets who treat of this subject. No other\nlimits the term of Christ's reign; or mentions Satan's being enlarged\nand permitted any measure of deceptive influence, after the restraints\nlaid upon him at the beginning Christ's reign. But others foretell the\nhappy day, and several seem to dwell delightfully upon it, and\nrepresent it as continuing to the end of time; and none give the\nremotest hint that it is to terminate, and iniquity again to become\nuniversally prevalent.\n\nIsaiah often mentions it, and dilates more largely upon it than any\nother who lived before the gospel day. From his representations we\nshould expect it to terminate _only with time_. \"I will make the an\n_eternal_ excellency--violence shall _no more be heard_ in thy land;\nwasting nor destruction within thy borders--the sun shall be _no more_\nthy light by day; neither for brightness shall the moon give light\nunto thee, but the Lord shall be unto thee _an everlasting light_, and\nthy God thy glory--the days of thy mourning _shall be ended_--thy\npeople shall be all righteous; they shall inherit the land _forever_.\"\n\nBy the little horn in Daniel's vision, Antichrist is doubtless\nintended. When at his fall Christ is to take the kingdom; or it is to\nbe given to his people, it is to be an abiding kingdom. \"And there was\ngiven unto him dominion, and glory, and a kingdom, that all people,\nnations and languages, should serve him; _his dominion is an\neverlasting dominion, which shall not pass away, an his kingdom that\nwhich shall not be destroyed_.\"\n\nThis is a prophecy of the universal prevalence of true religion in the\nlast days, after the reign of Antichrist shall have come to an end. By\nthe explanation in the latter part of the chapter, the saints are from\nthat period to have the dominion. It is no more to be taken from them.\n\"The saints of the most high shall take the kingdom, and _possess the\nkingdom for ever, even forever and ever_--and the kingdom and\ndominion, and the greatness of the kingdom under the whole heaven,\nshall be given to the people of the saints of the most high, _whose\nkingdom is an ever lasting kingdom_, and all dominion shall serve and\nobey him.\"\n\nThese representations agree with that made to St. John, who saw the\nchurch guarded and protected from infernal power and influence, at the\nclose of the millennium. The only difference consists in the mention\nof a few particulars by the apostle, which were not communicated to\nthe prophets; such as the term of Christ's reign on earth; and some\nfruitless attempts of the powers of darkness against his people, after\nthat term shall have expired.\n\nThe coming to judgment cannot therefore be intended in the text.\n_There will then be faith on the earth_. But if we consider \"that\nwhich is noted in the scripture of truth,\" respecting the moral state\nof the world before and at the time of Christ's coming to reign upon\nit, we shall find it answering to this description.\n\nWe will therefore, first take a general view _of the prophecies\nrespecting the moral state of the world, under the gospel\ndispensation? Then a more particular view of the great declensions\nwhich were to take place, with a special reference to the state of\nreligion at the approach of the latter day glory_.\n\nThe Savior, in person, and by his Spirit, gave general intimations to\nthe apostles, of the times which were to pass over them, and over his\nchurch. When they were ordered to preach the gospel in all the world,\nbeginning at Jerusalem, they were forewarned that the Jews would\nreject their testimony, and persecute them, as they had persecuted\ntheir Lord--that soon after \"there would be great distress in that\nland, and wrath upon that people--that they would fall by the sword;\nbe led captive into all nations, and that Jerusalem would be trodden\ndown of the Gentiles, till the times of the Gentiles should be\nfulfilled.\"\n\nThe comforter which was to \"teach them all things,\" not only\nexplaining the nature of Christianity, and causing them to understand\nit, but also to unveil futurity before them, taught them, that after\nthe Jews had rejected the gospel, the Gentiles would receive it, and\nthe church grow and become great; that a falling away would afterwards\nfollow, which would spread wide, and continue for a longtime, till it\nbecame nearly total; that when such was the state of the church,\nChrist would come, take the kingdom, and reign on earth.\n\nSuch were the outlines of futurity, relative to Christianity, as\nsketched out before the apostles. But if we descend to particulars,\nand examine the prophecies with attention, we shall find that the\ndefections, which were to take place antecedent to the reign of the\nRedeemer, were to be of two kinds--that they were to arise at\ndifferent times, and from different sources--that one was to be a\ncorruption of religion, the other a rejection of it--that the former\nwas to antecede and prepare the way for the latter.\n\nThis will be the subject: of another discourse.\n\n\n\n * * * * * *\n\n\n\nSERMON IV.\n\n_The Declensions of Christianity, an Argument of its Truth_.\n\nLuke xviii. 8.\n\n\"_When the Son of man cometh, shall he find faith on the earth_?\"\n\n\nThat the coming of the Son of man, is here intended of Christ's coming\nat the commencement of the latter day glory, hath been alleged in the\npreceding discourse, and several considerations adduced in proof.\nAdditional evidence will arise from a view of the prophecies _relative\nto the great declensions_ which were to take place in the church,\nduring the gospel day. These, we observed, are of two kinds, one, a\n_corruption of religion_, the other _its rejection_.\n\nThe intimations given of them in the new testament, are chiefly found\nin the writings of St, Paul, Peter and John. They are noticed also by\nJude. The two former suffered martyrdom under Nero. When the time of\ntheir departure drew nigh, they had separately a view of the then\nfuture state of the church; \"particularly of the declension which were\nto take place in the kingdoms of this world, shall become the kingdom\nof our Lord and Christ.\" St. John had the same opened to his view in\nthe isle of Patmos.\n\nSt. Paul in his second epistle to the Thessalonians, after rectifying\nthe mistake of those who thought the day of judgment then at hand,\nproceeded to inform them that there would be great declensions in the\nchurch before the end of the world. \"Let no man deceive you, by any\nmeans, for that day shall not come, except there come a falling away\nfirst, and that man of sin be revealed, the son of perdition; who\nopposeth himself above all that is called God, or is worshipped; so\nthat as God, he sitteth in the temple of God, shewing himself that he\nis God.\" The antichristian defection is here evidently intended. The\napostle toucheth on the same subject in his first epistle to Timothy,\nand directs him \"to put the brethren in remembrance of these things,\"\nto prevent surprise when they should happen. This was the first great\ndeclension which was to be permitted in the church.\n\nIn his second epistle to the same Christian bishop, written not long\nbefore his death, he resumes the subject of the defections which were\nto happen in the church, but with a more particular reference to\ndefections of a different kind, and of a latter date. Having exhorted\nTimothy to faithfulness in the discharge of official duty, he adds a\nreason; \"For the time will come when they will not endure sound\ndoctrine; but after their own lusts, shall heap to themselves\nteachers, having itching ears; and they shall turn their ears from the\ntruth, and shall be turned unto fables.\"\n\nThis doth not answer to the Romish defection. It was never the\ncharacter of that church to \"heap to themselves teachers.\" They never\nran after those of other persuasions, who brought new doctrines. Their\nerrors were of the contrary kind. They rejected and persecuted every\nteacher who did not derive from their _infallible head_, and teach as\nhe directed. But \"itching ears\" have misled many of those, who \"are\nmoved away from the hope of the gospel. By turning to fables they have\nmade shipwreck of faith, and fallen a prey to those who lie in wait to\ndeceive.\"\n\nSt. peter wrote with equal plainness of the general defections; but\nthose of infidelity are the subject of his prophecies--\"There shall be\nfalse teachers among you, who privily shall bring in damnable\nheretics, _even denying the Lord that bought them_, and bring upon\nthemselves swift destruction. And many shall follow their pernicious\nways; by reason of whom the truth shall be evil spoken of.\" The\nheresies here intended are depicted too minutely to be mistaken. The\nheresiarchs are described as immoral, vain and proud, pretending to\nsuperior knowledge and penetration, despising law and government, and\ntrampling them under their feet.\n\nToward the close of his second epistle, the apostle remarks, that he\n\"wrote to stir up pure minds by way of remembrance; that they might be\nmindful of the words spoken before, by the holy prophets\"--that is, of\nthe predictions of inspired men, who had forewarned them of those\ndeceivers--\"Knowing this first, that there shall come in the last\ndays, scoffers, walking after their own lusts, and saying where is the\npromise of his coming?\" And he refers them to St. Paul, who had\npredicted their rise in the church--\"Even as our beloved brother Paul\nalso, according to the wisdom given unto him hath written unto you: As\nalso in all his epistles, speaking in them _of these things_\"--He adds\n--\"Ye therefore, beloved, seeing ye know these things before, beware,\nlest ye also, being led away with the error of the wicked, fall from\nyour own stedfastness.\"\n\nThe short epistle of St. Jude is little other than a prophetic\ndescription of the same apostasy and its leaders, whom he terms\n\"ungodly men, turning the grace of God into lasciviousness, and\n_denying the only Lord God, and our Lord Jesus Christ_--These are\nmurderers, complainers, walking after their own lusts, and their\nmouths speaking great swelling words--But beloved, remember ye\nthe words which were _spoken before_ of the apostles of our Lord Jesus\nChrist; how they told you there should be mockers in the last time,\nwho should walk after their own lusts.\"\n\nThe errors of Rome are not here intended. They are manifestly errors\nof a later date, which were to appear after those of Rome should\nsubside, having lost their influence. It is repeatedly noted that they\nwere to arise in _the last days_. They are errors of which this age is\nwitness--errors which have spread, and are yet spreading? those of\ninfidelity and atheism, with their usual attendants, immorality in\nevery hideous form. We should therefore \"remember the words which were\nspoken before\"--the warnings which have been given us of those\ndefections, which were to intervene those of Antichrist, and _the\ncoming of the Son of man_.\n\nThe Apocalypse, though of more difficult interpretation, contains some\nparticulars sufficiently intelligible and to our purpose. The writer\nenlarges on the Romish apostasy, which he describes more minutely than\nany who had preceded him, both in its rise and progress, and also in\nthe circumstances which should attend its overthrow. He foretells the\nspirit, pride, riches, glare of ornaments, strange abominations, and\nunprecedented cruelties; the power, signs and lying wonders, which\nwere to render Rome the wonder and dread of the whole earth. The\nportrait is in every part so exact and circumstantial, that none who\nare acquainted with the history of that church, can mistake it; unless\nblinded by interest or prejudice.\n\nThe apostle predicts also the other great defection which was to\nfollow the antichristian, though in language more obscure and\nfigurative, \"And I saw three unclean spirits, like frogs, come out of\nthe mouth of the dragon, and out of the mouth of the beast, and out of\nthe mouth of the false prophet for they are the spirits of devils,\nworking miracles, which go forth unto the kings of the earth, and the\nwhole world, to gather them to the battle of the great day of God\nAlmighty.\" *\n\n* Vid. a discourse on this subject by Timothy Dwight, D.D. President\nof Yale College, printed at Newhaven, A.D. 1798.\n\nIt deserves particular notice that all these strange declensions,\nwhich were foretold, as to take place in the church, and world, are\nrepresented as _antecedent_ to Christ's reign on earth, and\nterminating _before_ the commencement of that blessed era.\n\nIt is farther to be observed that during the whole antichristian\ndefection, God's \"two witnesses were to prophecy clothed in\nsackcloth.\" God would have a small, but sufficient number of faithful\nservants, who, in low and humble circumstances, would maintain the\ntruth and be witnesses for him during the reign of man of sin. But\nabout the end of his reign, they will have finished their testimony.\nTheir enemies will then prevail against them and destroy them, and for\na short term there will be none to stand up for God +--none to warn\nthe wicked, or to disturb them in their chosen ways. And they are\nrepresented as exulting in their deliverance from the society of those\nwho amidst their departures from the living God, had tormented them,++\nby warnings of future wrath, and an eternity according to their works.\nFor this is the way in which God's witnesses torment the wicked.\n\n* * * *\n\n+ Comparatively None. The number will be exceedingly small--the times\nresemble those just before the flood, when Noah was said to stand\nalone. The pageantry of Romish worship may be kept up in that church,\ntill mystical Babylon shall be destroyed, in the awful manner foretold\nin the Revelation; but infidelity hath long since, tipped the\nfoundation of catholic religion, being grafted on the ruins of\nsuperstition. The absurd doctrines, and legendary tales of popery, may\nhave been credited in the dark ages, when many of the clergy were\nunable to write their names, or so much as read their alphabet; but\nthe belief of them is utterly inconsistent with the light everywhere\ndiffused since the revival of literature.\n\n++ Tormented them. This language is remarkable. It intimates that the\npains occasioned in the wicked, by the warnings of the faithful are\nthe same, in kind, as those of the damned, and that they are often\nsevere. This accounts for the mad joy of infidelity--for the frantic\ntriumphs of those who have persuaded themselves that religion is a\nfable. It accounts for the representation here given of the conduct of\nan unbelieving world, when infidelity shall have become universal, and\nthe dead body of religion lie exposed to public scorn. Such is the\ntime here foretold--a time when the age of atheism may be vauntingly\ntermed \"the age of reason.\"\n\n* * * * *\n\nGod's witnesses testify not only against antichristian errors, but\nalso against infidelity and the immorality it occasions. When he\nceases to have witnesses there will be none to testify against either\nthe one or the other. The world must _then_ be deluged in infidelity\nand atheism. This agrees with the representation given by the apostle;\nwho describes the enemies of God as refusing graves to his slaughtered\nwitnesses, and causing their dead bodies to lie exposed to public\nview, that they may rejoice over them, and congratulate one another on\ntheir deliverance from the company of those who had disturbed them in\ntheir sinful indulgences; and such as continuing to be the state of\n\"the people, and kindreds, and tongues, and nations,\" till the\nwitnesses are raised from the dead and ascend to heaven in the\npresence of their enemies; when Christianity will revive, and Christ's\nreign on earth begin.\n\nThese representations may be designed to intimate that the term in\nwhich infidelity will appear to be universal, will be so short that\nthe warnings of the faithful will not be forgotten--that they will\nbe kept in mind by the exultations occasioned by deliverance from the\nfears of religion, and from the presence of those who had excited\nthose fears, by exhibiting proofs of religion which they could not\nrefute. And how natural and common are such exultations, with those\ndevoid of religious fear? But agreeably to the view given by the\napostle, when such shall have become the state of the world, and the\nnations shall be thus felicitating themselves in full persuasion that\nall religion is a dream, and death an eternal sleep, the signals of\nChrist's coming to take the kingdom, will be given, and witnesses of\nthe truth of Christianity, which cannot be disputed, suddenly arise,\nto the surprize and confusion of scoffing sinners; multitudes of whom\nwill be swept off by desolating judgments to prepare the way for \"the\npeople of the saints of the most high, _whose kingdom is an\neverlasting kingdom_.\" For that desolations are to close the sad scene\nof apostasy, and prepare Christ's way is clearly foretold;\nparticularly by St. John, who beheld, in vision, \"the kings of the\nearth, and of the whole world, gathered to the battle of the great day\nof God Almighty;\" and saw such an effusion of their blood, that \"the\nharvest of the earth might be considered as reaped, the vine of\nthe earth as cut and cast into the great wine press of the wrath of\nGod, whence flowed blood to the horses bridles.\" *\n\nThus from the general tenor of prophecy it appears that infidelity\nwill have overspread the world _when the Son of man shall come_ to\nreign upon it: And as this agrees to no other coming of his foretold\nby the prophets, there can be no reasonable doubt what _coming_ is\nintended in the text. If we keep these things in mind, we will not\nwonder at the declensions of religion and prevalence of infidelity.\nThey will remind us of the remark made by our Savior to his sorrowing\ndisciples just before his sufferings, \"these things have I told you,\nthat when the time shall come, ye may remember that I told you of\nthem.\"\n\nBefore, or about the time of this _coming of the Son of man_,\nAntichrist will fall--Mahomedan delusion terminate--\"The Jews look to\nhim whom they pierced, and mourn--be gathered the second time\" from\ntheir dispersions, and returned to their own land, and the fullness of\nthe Gentiles be brought in. Perhaps these may be the signs of Christ's\ncoming, intended by the resurrection of the witnesses, When these\nevents shall take place \"the Lord will be king over all the earth. In\nthat day there will be one Lord and his name one.\"\n\n* Revelation xiv. 15, 20.\n\nREFLEXIONS\n\nIf we do not mistake the coming of the Son of man, here referred to,\ngloomy is the prospect now immediately before us. Hitherto God hath\nhad his witnesses; but ere long they will cease from their labors, and\nleave infidelity undisturbed.\n\nThat the cause of the redeemer was to be depressed, before its\nuniversal prevalence in the latter days, is plainly revealed. The only\ndifficulty is to ascertain the manner. Bishop Newton expects another\nconfederacy of the catholic powers to destroy the followers of the\nLamb, which will so nearly succeed, that for a short term none will\ndare to appear as his followers. But if infidelity was to intervene\nthe antichristian defection, and prevalence of religion in the latter\ndays, is this hypothesis probable? Is it not more reasonable to expect\nthat destruction of the witnesses in another way, and by other\nenemies--by the mockers and scoffers of the last times, who should be\ngenerated by papal error and superstition? And doth not the present\nstate of the world confirm these expectations? The catholic religion\nhath been declining for several ages. It received a deadly wound from\nLuther and his associates, which hath not yet been healed. From that\nperiod it hath dwindled, and is now little more than a name. But\ninfidelity hath been, for almost an equal term progressing, and\nalready stalks out to public view: Yea, it vaunts with shameless\npride, as though sure of victory. And we are constrained to\nacknowledge, that \"of a truth, it hath laid waste nations and their\ncountries!\"\n\nOur expectation is farther confirmed by observing the change which is\nmade in the weapons of internal warfare. These are no longer bonds,\nimprisonments, tortures and death, but the shafts of ridicule, and\nsneers of contempt. \"Trials of cruel mocking,\" now exercise the faith\nand patience of the saints. Religion, the dignity and hope of man,\nhath become the sport of stupid infidels! The jest of sorry witlings!\nThese hissings of the serpent are every where to be heard!\n\nInternal malice, never before made so general attack in this way.\nPerhaps, with all his sagacity the adversary did not suspect that\ncreatures made for eternity could be driven from the way of peace by\nthe derision of fools, till taught it by experience. But this hath\nbeen found his most successful weapon! It hath done greater mischief\nto Christianity, than all the rage of persecution!\n\nMany account it honorable, to suffer, pain or loss, with patience, and\nto face danger and death with fortitude; but few think themselves\nhonored by scorn and reproach. Human nature is here attacked on its\nweakest side.\n\nSome European scoffers, of high rank, during the last age took the\nlead in this mode of attack on Christianity; and have been followed by\na countless throng of noble and ignoble, learned and unlearned, down\nto this day. Few infidels are so modest as not to affect wit on the\nsubject of religion; few witticisms so contemptible as not to meet the\napprobation and receive the applause of brother infidels.\n\nThat strong combinations have been formed against Christianity, and\nalso against civil government, in the kingdoms of Europe, and that\nthey have too successfully undermined both, is an acknowledged fact.\n\nIn the leaders of those conspiracies we discover all the traits of\ncharacter, attributed in prophecy to the scoffers who should arise in\nthe last days. When every circumstance, in events so remarkable agree\nwith the predictions, can doubt remain whether the predictions are\nfulfilled?\n\nThere hath been faith in this land. It is not yet extinct. But we are\nimporting the principles, and practices of Europe. \"The Mockers of the\nlast times\" are now to be seen on this side the Atlantic. \"Many follow\ntheir pernicious ways.\" We have reason to expect the evils to increase\ntill \"The godly cease and the faithful fail\" from among us. _For when\nthe Son of man cometh shall he find faith on the earth_? This land\nwill also be overspread with infidelity! \"The whole world lie in\nwickedness!\"\n\nThere may be partial revivals of religion, but no general reformation\nis to be expected; and after every refreshing, the declensions will\nprobably be greater than before. Fanatic emotions, here and there, may\nflatter some who are friends to religion, but they only serve to\naccelerate the spread of infidelity.\n\nIt is a gloomy thought! The serious soul saddens; sorrow fills the\ngood man's heart, if, when he sees little regard paid to religion, he\nexpects yet greater defections! If when he sees but few of those who\nare rising into life, paying attention to the best things, he expects\nstill fewer of their descendants to be wise and good! Yea that the\ndeclensions will continue and increase, \"till all flesh shall become\ncorrupt, and the earth be filled with violence!\" Would to God these\nexpectations might not be realized; for they are exceedingly\ndistressing. But they appear to us to be dictated by the spirit of\ntruth, and confirmed by the history of the world, and by the progress\nof events opening to view.\n\nOne consideration, however, ministers consolation, shining through the\ngloom; namely, the long, holy, happy period, which may be expected to\nfollow the dark term now approaching.\n\nBy _dark_ we mean only in a moral view. Respecting arts and sciences,\nmankind may never have been more enlightened than at present. But this\nis foreign to religion. When Egypt, Greece, and Rome, were the seats\nof the muses, they remained as devoid of religious knowledge, as the\nmost ignorant barbarians. Arts and sciences may still flourish, and\nyet deeper researches be made into the _arcana_ of nature, while\nreligion is dying and atheism succeeding in its place.\n\nSome intervening links are necessary to connect present age with the\nhappy times now distant. Who shall fill them, the divine sovereign\nwill determine. An hour of temptation must try all who dwell upon the\nearth. These are the times in which we are tried.\n\nDo we envy those who may live during the Peaceful reign of the\nRedeemer? Let us not forget that we are favored above many who have\ngone before us--above some of our contemporaries and probably above\nthose who will succeed us, before the commencement of that happy era.\nNothing necessary to salvation is denied us. If straitened it is in\nour own bowels. If faithful to improve the talents put into our hands,\n\"our labor will not be in vain in the Lord\"--God will keep us to his\nkingdom. There we shall see Christ's glory, though we may never see it\nhere as some others who come after us.\n\nBe it also remembered, that the rewards of the coming world, will be\nproportioned to the difficulties we may have to encounter here in\nthis. Those who make their way to heaven through darkness and\ntemptations, and force their way through hostile bands, will rise to\ngreater honors there, than though they had ascended by an easier and a\nsmoother road. Nothing done or suffered in the way of duty will loose\nits reward. God hath not said \"seek ye my face in vain.\"\n\n\"Wherefore, brethren give diligence to make your calling and election\nsure; for if ye do these things, ye shall never fall; for so an\nentrance shall be ministered unto you abundantly into the everlasting\nkingdom of our Lord and Savior Jesus Christ. To him be glory, both now\nand forever. Amen.\"\n\n\n\n * * * * * *\n\n\n\nSERMON V.\n\nAbram's Horror of great Darkness.\n\nGenesis xv. 12.\n\n\"And when the sun was going down, a deep sleep fell upon Abram; and\nlo, an horror of great darkness fell upon him.\"\n\n\nIf we consider the sketch, given us in scripture, of the life of this\npatriarch, we shall find that few have had equal manifestations of the\ndivine favor. But the light did not at all times shine on him. He had\nhis dark hours while dwelling in this strange land. Here we find _an\nhorror of great darkness to have fallen upon him_. The language used\nto describe his state, on this occasion, is strong. It expresses more\nthan the want of God's sensible presence. It describes a state similar\nto that of the psalmist, \"While I suffer thy terrors I am distracted.\"\nHis sufferings probably bore an affinity to those of the Savior when\nthe father hid his face from him; at which period there was more than\nthe withdrawing of his sensible presence, the powers of darkness were\nsuffered to terrify and afflict him--\"It was their hour\"--God had left\nhim in their hands. So Abram on this occasion.\n\nJust before God had smiled upon him--\"Fear not, Abram: I am thy\nshield, and thy exceeding great reward.\" Then all was light and love.\n\"The candle of the Lord shone on his head.\" When he complained that he\nhad no child to comfort him, or inherit his possessions, God promised\nhim an heir, and countless progeny--\"Look now toward heaven and tell\nthe stars, if thou be able to number them--So shall thy seed be. And\nhe believed the Lord; and he counted it to him for righteousness.\"\nWhat an occasion of joy? What strange manifestation of divine favor?\nThey are scarcely paralleled in the history of man. But how sudden the\nreverse? The same day--_when the sun was going down_; lo! the\nbrightness disappears, and _an horror of great darkness fell upon\nhim_.\n\nA deep _sleep fell upon Abram_. This was not a natural sleep. There is\nno probability that he would have given way to weakness, and fallen\ninto a common sleep, while engaged in covenanting with God; binding\nhimself with solemn engagements, and receiving tokens of the divine\nfavor, and the promise of blessings for a great while to come. If he\ncould have slept while receiving such manifestations of the divine\nfriendship, it is not probable that his dreams would have been\nterrifying: His situation would rather have inspired joyful\nsensations, and exciting pleasing expectations. THAT which for want of\nlanguage more pertinent and expressive, is here termed sleep, seems to\nhave been divine ecstasy--such influence of the holy spirit operating\nin the soul, as locked it up from everything earthly, and shut out\nworldly things, as effectually as a deep sleep, which shuts up the\nsoul and closeth all its avenues, so that nothing terrestrial can find\nadmittance.\n\nThis was often experienced by the prophets, when God revealed himself\nto them, and made known his will. Thus Daniel, when the angel Gabriel\nwas sent to solve his doubts, and let him into futurity--\"Now as he\nwas speaking with me, I was in a deep sleep on my face toward the\nground.\" The holy prophet, filled with fear at the approach of the\ncelestial messenger, could not have fallen asleep, like some careless\nattendant in the house of God. Yet such is the language used to\nexpress his situation at that time, and afterwards on a similar\noccasion.* The three disciples, who witnessed the transfiguration,\nexperienced similar sensations--sensations which absorbed the soul,\nand shut out terrestrial objects, which the evangelist compares to\nsleep.\n\n* Daniel viii. 18, x. 9.\n\nBut why was Abram's joy, occasioned by the communications of the\nmorning, so soon turned to horror.\n\nThe reasons are with him \"Whose judgments are unsearchable, and his\nways past finding out.\" We may observe, however, that such is the way\nof God with man, while here on trial. If at any time a person seems\npeculiarly favored of heaven, something of a different nature is\ncommonly set over against it. Perhaps to remind him that this is not\nhis rest. We seldom enjoy prosperity without a sensible mixture of\nadversity; or without somewhat adverse following in quick succession.\n\"Even in laughter, the heart is sorrowful, and the end of mirth is\nheaviness.\" Neither are special trials or sorrows sent alone; comforts\nand consolations are usually joined with the, or soon succeed them. If\nwe consider the matter, we shall observe this in ourselves; and may\noften discover it in others. We see it in the history of this\npatriarch, and that of many of his descendants.\n\nThe pilgrimage of Jacob, how remarkably diversified with good and\nevil, with joy and sorrow? That also of Joseph--of Moses--of Daniel?\nAt times each of these were raised high and brought low--sometimes\nfound themselves at the summit of earthly honor and felicity; at other\ntimes, were cast down, and hope seemed ready to forsake them.\n\nIn the history of Job the same things are exemplified in still\nstronger colors. That holy man experienced the extremes of honor and\ninfamy, joy and grief, hope and terror. The prophets and apostles,\npassed through scenes in many respects similar; their joys and sorrows\nwere contrasted to each other. Daniel's mournings and fastings were\nfollowed with remarkable discoveries and cheering revelations; but the\ndivine communications were almost too strong for frail humanity; they\nfilled him with dismay, and had well nigh destroyed his mortal body.\n\"He fainted and was sick certain days.\"\n\nSt. Paul was \"caught up into paradise and heard unspeakable words,\nwhich it was not possible for a man to utter\"--had a view of the\nineffable glory of the upper world; but trials no less remarkable, and\nvery severe, were contrasted to those strange distinctions, and more\nthan earthly joys! \"Lest I should be exalted above measure, through\nthe abundance of the revelations, there was given me a thorn in the\nflesh, a messenger of Satan to buffet me, lest I should be exalted\nabove measure.\" *\n\n* 2 Corinthians xii. 4-7.\n\nSt. john suffered sore persecutions--was banished from the society of\nhis fellow Christians, if not from the society of men. But divine\ndiscoveries repaid all his sufferings--heaven's ineffable glories were\nopened to his view! What he witnessed could be but very partially\ncommunicated. Language is weak; only faint hints and general\nintimations could be given of the \"glory which is to be revealed.\" But\nthe suffering apostle enjoyed it, and was supported, yea, enraptured\nby it.\n\nThis life is filled with changes. Good and evil, hope and fear, light\nand darkness, are set over against each other. The saints, while they\ndwell in the dust, sometimes walk in darkness, and have their hours of\ngloom and horror--\"The whole creation groaneth and travaileth together\nin pain until now--Even those who have the first fruits of the spirit,\ngroan within themselves, waiting for--the redemption of the body.\nThose of whom the world is not worthy, are often in heaviness, through\nmanifold temptations.\"\n\nWe may wonder at these things: but when we consider them as ordered of\nGod, the consideration, should calm our minds, and bring us to say\nwith the astonished Shunamite of old, \"It is well.\" *\n\n* 2 Kings iv. 26.\n\nGod doth not order sorrows to his creatures here, because he delights\nin their sufferings. \"He grieves not willingly, neither afflicts the\nchildren of men. He doth it for their profit, that they may be\npartakers of his holiness.\" And which of the saints hath not received\nbenefit from it? Who among them hath not sometimes been ready to adopt\nthe language of the psalmist, \"It is good for me, that I have been\nafflicted.\"\n\n\"Born of the earth, we are earthly\"--our afflictions naturally\ndescend. We are prone to set our affections on temporal things, and\nset up our rest where there is no abiding. Therefore do we need\nafflictions to keep us mindful of our situation. Such remains of\ndepravity are left in the renewed, that prosperity often corrupts\nthem. But for the sorrows and sufferings ordered out to them, they\nwould forget God and lose themselves among the deceitful cares, and\ninfatuating allurements of this strange land.\n\nIntervals of comfort are also needful for them. Were these denied\nthem, \"the spirits would fail before God, and the souls which he hath\nmade.\" And intervals of light and joy are given to refresh and cheer,\nand animate them to the duties required in this land of darkness and\ndoubt. But they are not intended to satisfy. They answer like ends to\nthe Christian during his earthly pilgrimage, as the fruits of Canaan,\ncarried by the spies into the wilderness did to Israel while\njourneying toward the land of promise--serve to give them a glance of\nthe good things prepared for them, to increase their longings after\nthem, and animate them to press forward and make their way to the\npossession.\n\nSuch may be some of the reasons of those varied scenes through which\nthe people of God are doomed to make their way to glory.\n\nOften the saints find themselves unable to penetrate the design of\nheaven in the trials through which lies their way--especially in the\nhidings of God's face, so that they cannot discover him. This made no\nsmall part of Job's trial--\"Behold I go forward but he is not there;\nand backward, but I cannot perceive him; on the left hand where he\ndoth work, but I cannot behold him; he hideth himself on the right\nhand that I cannot see him.\" Could he have known the reasons of his\ntrials it would have been a great consolations, but it was denied him,\nand the reasons of God's hiding his face from him, no less than those\nof his other trials.\n\nSo it is also with others. The darkness which involves them makes part\nof their trials. It is a common trial of the saints. God will have his\npeople \"live by faith and walk by faith.\" To live by faith, implies\nwant of light, and ignorance of the designs of providence. A great\npart of the good man's trial here, consists in trusting God without\nknowing why such things are required, or such trails ordered out to\nhim. In this way the saints had great trials under the former\ndispensations. A veil was then spread over the method of grace, or way\nin which God would bring salvation to men. Even the religious rites\nenjoined by the law, were not understood, though they made part of the\nduties of every day; they remained mysterious, till Christ removed the\ncovering cast over them; made known the hidden mystery, and opened\n\"the way into the holiest by his blood.\"\n\nUnder every dispensation religion greatly consists in referring every\nthing to God, and trusting in him, without being let into his designs,\nor knowing reasons of his orders. \"Blessed is he who hath not seen and\nyet hath believed\"--Blessed is he who without penetrating the designs\nof heaven trusts in God, and conforms to his requirements, not\ndoubting but all will turn out right--that God will lead him in right\nways, though they may be ways which he knows not.\n\nAbram discovered much of this temper--in obedience to divine order he\nleft his father's house, and \"went forth, not knowing whither he\nwent.\" And afterwards, when commanded of God, he took a three days\njourney, to offer his son, Isaac, at the place which should be shewn\nhim.\n\nThe trial of this patriarch, recorded in the text, might be, at\nthat time particularly necessary. God had then admitted him to special\nnearness; and special trials might be requisite to keep him humble,\nand prevent high thoughts of himself. For such is fallen human nature,\nthat particular distinctions, even divine communications, though of\ngrace, are apt to be abused; to foster pride! Though man is poor and\ndependant, pride is a sin which very easily besets him. If Paul needed\nsomething to keep him humble when favored with revelations, why not\nAbram? Abram was then in the body--compassed with infirmity--liable\nto temptation, and prone to seduction. God knew his state--corrected\nhim therefore, to give him a sense of demerit, when he received him\ninto covenant and engaged to be his God.\n\nAnother design of his darkness and horror at that time, might be to\nfill him with awe and reverence of the divine majesty. Had he\nexperienced nothing of this kind, the strange familiarity to which he\nhad been admitted of the most high, might have diminished his fear of\nGod, and caused him to think lightly of the great supreme.\n\nThe horror and distress he now experienced might also serve to prepare\nhim for holy joy, when God should lift on him the light of his\ncountenance. Light and joy are most refreshing when they follow\ndarkness and terror. Therefore the joy of those who have been pricked\nin their hearts for sin and made to know its exceeding sinfulness,\nwhen they are brought to hope in divine mercy, and believe themselves\nforgiven of God. There is reason to believe that the sorrows of this\nstate will give a zest to the joys of heaven--the darkness of this\nstate, to the light of that in which darkness is done away--the fear\nand concern here.\n\nSome think that what Abram experienced on this occasion was intended\nto intimate God's future dealings with his family. They were honored\nby being taken into covenant with God, but were to pass through the\nhorror and darkness of Egyptian bondage--the distress of a wilderness\nstate, and a war with the Amorites, before they should enjoy the\npromised land. Some conceive Abram's sufferings at this time, designed\nto prefigure the legal dispensation, under which his seed were to\ncontinue long and suffer many things. However this might be, we know\nthat Abram did not find rest in this weary land, unallayed with\nsorrow. He was doomed to make his way through darkness, doubts and\ndifficulties.\n\nSuch was the portion of this father of the faithful, while he remained\nin the body and continued on trail. The same is the portion of all the\nsaints. \"This is not their rest, because it is polluted.\" Rest is not\nto be found on earth. When the remains of sin shall be purged away,\nthere will be no more darkness, fear or horror. \"The former thing will\npass away\"\n\nThese considerations teach us what we have to expect while we\ntabernacle in clay--namely, trials and difficulties, doubts and\ndarkness--these must be here our portion. Though we may be children of\nGod, we are not to expect exemption from them till the earthly house\nof our tabernacle is dissolved and we are clothed on with our house\nwhich is from heaven.\n\nThose who are strangers to religion may flatter themselves that should\nthey attain renewing grace and get evidence of it, they should no more\nsuffer from fear or horror, or the hidings of God's face, but that God\nwould smile incessantly upon them and cause them to go on their way\nrejoicing. But this is far from being the case. Though when persons\nfirst attain a hope towards God, they are glad, their joy is soon\ninterrupted--doubts and fears arise--their way is dark--\"God hideth\nhis face that they cannot behold him. O that I were as in months past\n--when God preserved me--when his candle shined upon my head, and by\nhis light I walked through darkness--when the Almighty was yet with\nme.\"\n\nThis hath been the complaint of many others beside benighted Job. It\nis often the language of the saints while in this dark world. \"God\noften hides his face from those whom his soul loves, so that they walk\non and are sad.\" This makes them long for heaven, because there \"will\nbe no night there, neither sorrow, nor crying, nor any more death.\"\n\nIn this life sanctification is imperfect. The saints carry about in\nthem a \"body of death.\" While this continues, they cannot have\nuninterrupted peace, but must have intervals of darkness and doubt.\nThose who have gone before us have often been troubled and distressed,\nand gone on their way sorrowing.\n\nThis is the fruit of sin. Man was doomed to it at the apostasy. It\nhath been from that time the portion of humanity. None hath been\nexempted. Those whom St. John saw walking in white robes and rejoicing\nin glory, had \"come out of great tribulation.\"\n\nWe can hope for nothing better than to \"be followers of them who\nthrough faith and patience inherit the promises.\" We must travel the\nsame road and can promise ourselves no better accommodations on our\njourney. If Abram, the friend, of God, felt _horror of great\ndarkness_, after he had been called of God, we have no reason to\nexpect trials less severe.\n\nLet us not be discouraged, or saint in our minds. The way to glory\nlies through this dreary land--to us there is no other way. But the\nend will be light. If we keep heaven in our eye, and press on unmoved\nby the difficulties, and unawed by the dangers which lie in our way,\n\"our labor will not be in vain in the Lord.\" God will be with us. He\nwill not leave us comfortless; but will support us under difficulties\nand guard us to his kingdom. After we shall have suffered awhile, he\nwill call us from our labors, and reward us with eternal rewards.\n\"Then shall we obtain joy gladness, and sorrow and mourning shall flee\naway.\" And the time is short.\n\n\"He which testifieth these things, saith, surely I come quickly.\nAmen.\" May we have such evidence of an interest in him, as may dispose\nus to answer, \"Even so come Lord Jesus.\"\n\n\n\n * * * * * *\n\n\n\nSERMON VI.\n\nDivine Impartiality Considered.\n\nRomans ii. 11.\n\n\"For there is no respect of persons with God.\"\n\n\nThe divine impartiality is often asserted in the holy scriptures; and\nthe assertion coincides with our natural ideas of deity. The pagans\nindeed attributed to their Gods, the vices, follies and weaknesses of\nmen! But the beings whom they adored were mostly taken from among\nmen, and might be considered as retaining human imperfections,--Had\nunbiased reason been consulted to find out a supreme being, a\ndifferent object would have been exhibited to view. But it is natural\nto mankind to fancy the deity such an one as themselves.\nThe origin of many erroneous conceptions of the divinity may be found\nin the persons who entertain them. To the jaundiced eye, objects\nappear discolored. To a mind thoroughly depraved, the source of truth\nmay seem distorted. Therefore the hope of the Epicure--therefore the\nportrait which some have drawn of the divine sovereign, rather\nresembling an earthly despot, than the Jehovah of the bible! YET God\nis visible in his works and ways. \"They are fools and without excuse,\nwho say, there is no God.\" And as far as God appears in the works of\ncreation and providence, he appears as he is. Passion, prejudice, or\ndepravity may disfigure or hide him; but as far as the discoveries\nwhich God hath made of himself are received, his true character is\ndiscerned.\n\nOf this character impartiality constitutes an essential part. \"God is\na rock, his work is perfect; for all his ways are judgment; a God of\ntruth, and without iniquity; just and right is he.\"\n\nThis representation agrees with reason. According to his sense of it,\nevery man will subscribe it. Yet different apprehensions are\nentertained respecting the divine impartiality, as respecting every\nthing else. The ideas which some receive others reject as\nunreasonable. This is not strange. Minds differ, no less than bodies.\n\nWe propose, with deference, now to _exhibit our views of this\ninteresting subject, the divine impartiality_, especially as it\nrespects man.\n\nThis is the branch of divine impartiality referred to in the text, and\ncommonly in the scriptures--_There is no respect of PERSONS with God_.\n\nIt is important that we form just apprehends on this subject. Mistakes\nmight inspire groundless expectations, and occasion practical errors,\ndishonorable to God, and mischievous to man. But those which are just,\nhave a tendency to produce sentiments of rational respect and\nreverence for the supreme Governor and to point to the way of peace\nand blessedness.\n\nImpartiality doth not require an equality of powers or advantages\n--that creatures should in this view be treated alike, or made equal.\nInfinite wisdom and power are not restricted to a sameness in their\nplastic operations, or providential apportionments. Neither is this\nsameness the order of heaven.\n\nThe number of creatures is great. We cannot reckon them up in order;\nnor the different species. Among the myriads of the same species, are\ndiscriminations, sufficient to distinguish them from one another. We\nobserve this in our race. And in the creatures beneath us. Among\nmankind these differences are most noticeable and most interesting.\nThey relate to every thing which belongs to man--to the mind, and to\nthe body, and to the powers of each--to the temper--appetites--\npassions--talents--trials--opportunities, and means of information.\nThere is in every respect an almost infinite variety--differences\nwhich run into innumerable particulars. Variety may be considered as a\ndistinguishing trait in the works, and ways of God. And all is right.\nWhen we consider the hand of God and his providential influence in\nthem, we seem constrained to adopt the language of the psalmist, \"O\nLord how many are thy works? In wisdom hast thou made them all: The\nearth is full of thy riches.\"\n\nThese are displays of divine sovereignty. They are beyond our\ncomprehension. \"We see, but we understand not.\" Of many things brought\ninto being by divine efficiency, we know neither the design nor use--\ncan only say, \"Thou Lord hast created all things, and for thy pleasure\nthey are and were created.\"\n\nThe same observation is applicable to the different situations in\nwhich God hath placed creatures of the same class, and the different\ntalents committed to them--God hath doubtless his reasons for these\ndiscriminations, but hath not revealed them.\n\nBy nothing of this kind is the divine impartiality affected; with none\nof them is it concerned. God is pleased to try some with ten talents,\nothers with five, others with only one. That \"so it seems good in his\nsight,\" is all we know about it; and all we need to know. Should we\nattempt to pry into it, the answer given by our Lord to an officious\nenquirer respecting another, might be applied--\"What is that to thee?\"\n\nThe divine impartiality is only concerned to apportion the rule of\nduty to the powers and advantages imparted, and to give to each one\naccording to the manner in which he shall have conformed to the rule\ngiven to direct him, making no difference, other than they may have\naffected differently the parts assigned them, or had more or fewer\ntalents.\n\nIf this definition of impartiality is just, we may infer that God\nrequires of man only \"according to that which he hath;\" and that in\nthe final adjustment nothing will be done by partiality, or preferring\none before another.\n\nCould not these be predicated of the supreme governor, we would not\nattempt to vindicate his character as an impartial being. The latter\nwe conceive chiefly respected in the text. Shall treat of each\nbriefly.\n\nThat God requires of man only \"according to that which he hath,\" is\nequally the language of reason and revelation. Our Savior teacheth,\nthat the divine rule will be the same, in this respect, as that which\ngoverns good men--\"Unto whom much is given, of him shall much be\nrequired; and to whom men have committed much, of him will they ask\nthe more.\"\n\nThe apostle had a particular reference in the text to the decisions at\nthe great day, when \"everyone must give account to God, and receive\nthe deeds done in the body\"--and insists that the situation in which\neach person had been placed, and the rule given for his direction will\nthen be brought into the reckoning, and that each one will be judged,\nand his state determined by the law, under which he had lived and\nacted during his probation. This is the spirit of the context from\nverse six to the sixteenth, inclusive. \"Who will render to every man\naccording to his deeds: To them who by a patient continuance in well\ndoing, seek for glory, and honor and immortality, eternal life: But to\nthem that are contentious, and do not obey the truth, but obey\nunrighteousness, indignation and wrath; tribulation and anguish, upon\nevery soul of man that doeth evil; of the Jew first, and also of the\nGentile: But glory, and honor, and peace, to every man that worketh\ngood; to the Jew first, and also to the Gentile. _For there is no\nrespect of persons with God_. For as many as have sinned without law,\nshall also perish without law; and as many as have sinned in the law\nshall be judged by the law. For not the hearers of the law are just\nbefore God, but the doers of the law shall be justified. (For when the\nGentiles which have not the law, do by nature the things contained in\nthe law, these having not the law, are a law unto themselves; which\nshew the works of the law written in their hearts, their conscience\nalso bearing witness, and their thoughts the mean while accusing, or\nelse excusing one another.) In the day when God shall judge the\nsecrets of men, by Jesus Christ, according to my gospel.\"\n\nThis whole paragraph is an illustration of divine justice and\nimpartiality as exercised toward mankind. It shows that they are here\nfor trial--that those who act uprightly will meet the divine\napprobation, and be rewarded with eternal rewards; but that a\ncontentious disregard of duty, and willful continuance in known\nwickedness will be the object of divine indignation, which will\noccasion tribulation and anguish that in the decisions at the great\nday, family and national distinctions will be disregarded--that it\nwill be required of every one according to the talents committed to\nhim, and no more, whether he be Jew or Gentile.\n\nSome have doubted whether those left to the light of nature could\npossibly meet the divine approbation and find mercy with God; or were\nnot doomed without remedy to suffer the vengeance of eternal fire.\nThis we apprehend to be here determined. \"Those who have not the law,\nmay do by nature, the things contained in the law; and the doers of\nthe law shall be justified.\"\n\nBy \"doing the law,\" no more is intended than acting sincerely,\naccording to the light imparted. Perfect obedience is not attainable\nby imperfect creatures--cannot therefore be here intended by the\napostle. His evident meaning is, that sincerity is accepted of God,\nand rewarded with the rewards of grace, and equally of the Gentile, as\nof the Jew; _for there is no respect of persons with God_.\n\nAdults, privileged with gospel light, must believe and obey the\ngospel. To them is that declaration addressed--\"He that believeth and\nis baptized shall be saved; but he that believeth not shall be\ndamned.\" This hath no relation to those who have not the means of\nfaith. \"What the law saith, it saith to those who are under it.\" The\nsame is true of the gospel.\n\nThe equal justice of God in giving to every one according to his\nworks, or to his improvement of talents, is the spirit of the text and\ncontext, and of many other scriptures. Yea, this one of those great\ntruths which are borne on the face of revelation--\"If ye call on the\nFather, who, _without respect of persons_, judgeth every man according\nto his works, pass the time of your sojourning here in fear.\"\n\nSome objections to the preceding definition of divine impartiality are\nsubjoined, with very brief replies.\n\nIt is said \"We must be born again or we cannot see the kingdom of\nGod,\" and regeneration is the work of God, or effect of divine\ninfluence.\n\nThat necessary change, is indeed the work of God, but not to the\nexclusion of human cooperation. The holy spirit strives with all who\nhave the means of grace. None are wholly destitute of supernal\ninfluences--of awakenings and convictions, or devoid of power to\ncherish or to resist them. This is intimated in the warnings to beware\nof grieving or quenching the spirit. Could men only oppose divine\ninfluence in renovation, they would never be exhorted of God \"to make\nthemselves new hearts, and turn themselves that they may live.\" *\n\n* Ezekiel xviii. 31.\n\nBut natural men are said to be \"dead in sin\"--and can the dead do\naught which tends to their own resurrection?\n\nThe renewed are said to be \"dead to sin\"--Can they do nothing which\ntends to wickedness?+ Metaphors must be understood with latitude. We\nshould involve ourselves in many absurdities, by always adhering to\nthe literal sense of those used in scripture. Were we to adhere in all\ncases to the literal sense, we should believe Christ to be a rock, a\ndoor, a vine, and receive the Romish doctrine of transubstantiation.\n\n+Romans vi. 2. 11.\n\nBut is not \"every imagination of the thoughts of sinners hearts,\" said\nin scripture to \"be only evil continually?\"\n\nSuch is said to have been the state of antediluvian sinners, when the\nspirit had ceased to strive with them, agreeably to the threatening.*\n\n* Genesis vi. 3.\n\nIt is a representation of the last grade of human depravity; but not\napplicable to every natural man. Those who are unrenewed are not all\nequally depraved. Some \"are not far from the kingdom of God.\"--In some\nare things lovely in the Savior's eyes. \"Then Jesus, beholding him,\nloved him.\" +\n\n+ Mark xii. 24. x. 21.\n\nIt is further asked, Whether every motion toward a return to God, is\nnot the effect of divine influence? And whether divine influence doth\nnot necessarily produce effect?--We answer,\n\nTo suppose man not capable of acting, but only of being acted on, or\nacted with, is to exculpate his enmity against God, and opposition to\nhis law and gospel. To suppose his enmity and opposition to be the\neffect of divine influence, is to excuse them. Blame rests with the\nefficient. The creature cannot be culpable, because he is what God\nmade him; or while he remains what he was made of God. To denominate\neither temper or conduct morally good or evil, consent is necessary,\nto suppose consent, in the creature, to be the effect of almighty\npower operating upon it, nullifies it to the creature, in a moral\nview. The work of God cannot be the sin, or holiness, of the creature.\n\nBut depravity and wickedness are wrong, and criminal, apart from all\nconsideration of their source--they are so in themselves.\n\nThey cannot therefore be from God, but must have some other source.\nThe creature which vitiates another, is viewed as culpable, though it\nonly tempts to wickedness, which is all a creature can do to vitiate\nanother, and leaves the tempted ability to retain integrity; what must\nthen be our views of a being whom we conceive to produce the same\neffect _by an exertion of Almighty power_?--\"God cannot be tempted\nwith evil, neither tempteth he any man,\" Is it then supposeable that\nhe can produce it by direct efficiency?\n\nBut suppose him to produce it, Suppose it to derive immediately from\nhim. Is its nature altered? Is it less criminal or odious?\n\nGod forbid that we should make the supposition! It is a compound of\nabsurdity and blasphemy! As well may we suppose the sun to diffuse\ndarkness! They \"trusted in lying words, who said of old, We are\ndelivered to do abominations.\" We fear the Lord; \"and will ascribe\nrighteousness to our Maker.\"\n\nBut doth not God choose some to eternal life, and to this end bring\nthem into his kingdom, and leave others to perish in their sins?\n\nGod chooseth those who hear his voice, and cherish the divine\ninfluences, and leaves those who refuse his grace and grieve his\nspirit. \"Behold, I stand at the door and knock; _if any man hear my\nvoice, and open the door_, I will come in to him, and sup with him,\nand he with me. Every one that asketh receiveth; hath that seeketh,\nfindeth; and to him that knocked it is opened,\" Asking is antecedent\nto receiving; seeking, to finding; and knocking is the work of those\nyet without. When trembling, astonished Saul, of Tarsus enquired,\n\"Lord, what wilt thou have me to do?\" he was directed by one sent of\nChrist--\"The Lord said to Annanias, Arise--go--enquire--for one called\nSaul of Tarsus: _For, behold, he prayeth_.\"\n\nIt is further asked, Whether God doth not act as a sovereign, in his\nchoice of those whom he sanctifies and saves?\n\nGod acts as a wise and impartial sovereign. God is not a sovereign in\nthe sense in which most earthly monarchs are so. Whim, caprice,\npassion, prejudice often influence their preferences of some to\nothers. Not so the divine sovereign. There are reasons for all his\ndiscriminations. They may be veiled at present from our view; but will\none day appear--\"The day will declare them,\" and justify God in them.*\n\n*1 Corinthians iii. 13.\n\nBut the elect, it is said, \"are chosen from the foundations of the\nworld; before they have done either good or evil.\"\n\nElection is indeed, \"according to foreknowledge.\" \"Whom God did\nforeknow, he also did predestinate to be conformed to the image of his\nSon.\"\n\nBut God could not foreknow, say some, how a free moral agent would\nact, unless he had first determined how he should act!\n\n_A free moral agent, all whose volitions and actions, are fixed by an\nimmutable decree_! We are ignorant how God knows, or how he foreknows.\nPerhaps past and future relate only to creatures, Every thing may be\npresent to the divine mind--with God there may be _an eternal Now_.\n\"Beloved, be not ignorant of this one thing, that one day is with the\nLord as a thousand years, and a thousand years as one day.\" Much which\nis known to us, is locked up from creatures below us--they can form no\nideas about it. Still less do we know of God, or the manner of the\ndivine perceptions. The distance between God and us, is infinitely\ngreater than between us and creatures of the lowest grade. It is\ntherefore impossible for us to make deductions from the divine\nperceptions, or determine any thing about them. When tempted to it we\nshould remember the caution given by Zophar,--\"Canst thou by searching\nfind out God? Canst thou find out the Almighty to perfection? It is\nhigh as heaven; what canst thou do? deeper than hell; what canst thou\nknow?\" *\n\n* Job xi. 7, 8.\n\nBut as the whole human race are sinners, deserving only of punishment,\nis not God at liberty to choose from among them, whom he pleaseth to\nsanctify and save, and pass by, and leave whom he pleaseth, to punish\nin their sins?\n\nWe have no claim on divine justice. All mankind might have been left\nto perish. But they are not thus left of God, He hath found a ransom;\nand offers salvation to all. No differences will be eventually made\namong men without reasons. And the reasons will be in them--_For there\nis no respect of persons with God_.\n\nBut suppose two persons to be equally guilty and deserving of\ncondemnation, may not God make one of them a vessel of mercy, and the\nother a vessel of wrath? Would the latter have occasion to complain?\nOr could injustice be charged on God?\n\nWe should not dare to charge him with injustice, did we know such a\ncase to happen--neither do we presume to determine what God hath\naright to do. But we are sure that no such case ever will happen--that\nGod will not make an eventual difference in those who are alike, for\n_there is no respect of persons with God_.\n\nSome may find mercy who may appear to us less guilty than some others\nwho may perish in their sins. But it belongs not to us to estimate\ncomparative guilt. It requires omniscience. \"The judge of all the\nearth will do right.\"\n\nINFERENCES\n\nMankind are here on trial. Different talents are committed to them.\nGod acts as a sovereign in apportioning betrustments, and will observe\nexact impartiality in adjusting retributions.\n\nThe idea of talents implies ability to improve them. Gospel\napplications speak such to be our state--they are adopted to no other\nstate.\n\nThe fatalist, and those who conceive every human volition and\naction to be the effect of divine agency, have no rational motive, to\ndo, or suffer for religion. \"Let us eat and drink, for tomorrow we\ndie.\"\n\nHowever we may amuse ourselves with idle speculations, this life is\napprobation season.--Our use or abuse of the talents we possess will\ndetermine us to happiness, or misery, honor or infamy.\n\n\"All have sinned, and are guilty before God--In his sight shall no man\nliving be justified\"--our sole desert is punishment. But God hath had\nmercy on us--provided a Savior, and offers us salvation. The offer is\nuniversal--\"Whosoever will let him come.\"\n\nThat _there is no respect of persons with God_, is alike the dictate\nof reason and revelation, We have only to act with integrity before\nGod, relying, on his grace in Christ, and his grace will be sufficient\nfor us.\n\nThe man who had the one talent, neglected it, under pretence that he\nserved a hard master, who required things unreasonable and impossible\n--he was condemned; but _only_ for neglecting the talent which he\npossessed.\n\nIt is required of a man according to that which he hath--this he can\nrender--the neglect will be fatal. We must all appear before the\njudgment seat of Christ, that we may receive the deeds done in the\nbody, according to that which we have done, whether good or bad. For\nGod will bring every work into judgment, with every secret thing,\nwhether it be good or evil.\n\nAn unseen hand is constantly writing down our volitions and actions,\nto be reserved to judgment. Ere long the books will be opened, which\nwill open every heart, and life. Not a circumstance which goes to\nconstitute a state of trial, will be omitted--all will be brought into\nthe reckoning, and serve to determine our eternal state.\n\nThat state will be determined by the use which we shall have made of\nlife, and the advantages which we enjoyed in it. The divine\nimpartiality will then appear--\"The ungodly will be convinced of their\nungodly deeds--and of their hard speeches, which they have spoken\nagainst God.\" None will complain of injustice--none of the condemned\npretend that they receive aught, which others circumstanced as they\nwere, and acting as they acted, would not have received from the hand\nthat made them. \"Every mouth will be stopped.\"\n\nThis, fellow mortals is our seed time for eternity. \"Be not deceived;\nGod is not mocked; for whatsoever a man soweth, that shall he also of\nthe Lord, whether he be bond or free--every man shall receive his own\nreward, according to his own labor.\"\n\nNot only the state into which we are to enter at death, but the rank\nwe are to hold in it depend on present improvement. All the sanctified\nwill be saved; all who die unrenewed will be damned. But there will\nbe different grades, both in the upper and lower worlds. Of the saints,\nsome \"will be scarcely saved.\" To others \"will be ministered an\nabundant entrance into the kingdom of Christ.\" There are also greatest\nand least in the kingdom of heaven. And among those exiled the world\nof light, differences will be made, suited to the different degrees of\ncriminality. Capernaum will receive a more intolerable doom than\nSodom.*\n\n* Matthew xi. 23, 24.\n\nAll these discriminations will be built on the present life, and rise\nout of it. This will be so abundantly manifested, \"when God shall\njudge the world in righteousness,\" that an assembled universe will\nconfess, That _there is no respect of persons with God_.\n\n\n\n * * * * * *\n\n\n\nSERMON VII.\n\nMoses' Prayer to be blotted out of God's Book.\n\nExodus xxxii. 31, 32.\n\n\"And Moses returned unto the Lord and said, 'Oh! this people have made\nthem gods of gold. Yet now, if thou wilt, forgive their sin; and if\nnot, blot me, I pray thee, out of thy book which thou hast written.'\"\n\n\nThis is one of the most difficult passages in the holy scriptures.\nMany haven attempted to explain it, and in our apprehension, failed in\nthe attempt. Some will entertain like opinion of the following.\nPerhaps justly. We are no less fallible than others.\n\nIn matters which have engaged the attention of the learned, and in\nwhich they have differed, assurance is not perhaps to be expected. But\nas we are forbidden to call any man master, we have ventured to judge\nfor ourselves respecting the meaning of the text, and now lay before\nthe reader the result of our attention to it; not wishing to obtrude\nour opinion upon him; but leaving him to form his own as he may find\noccasion.\n\nSome suppose that a person must be willing to be damned for the glory\nof God, or he cannot be saved; and this scripture hath been alleged in\nproof. After a few observations, _to shew that the supposition is\nerroneous and absurd; we shall exhibit the various constructions which\nhave been put on the text, by several expositors; then give our own\nsense of it; and close with a few reflections_.\n\nThe supposition that man must be willing to be damned, in order to be\nsaved, is in our apprehension, erroneous and absurd. It supposes a\ndesire of God's favor to be an unpardonable offence; and a contempt of\nit a recommendation to his regard! It supposes that God will banish\nthose from his presence who long for it; and bring those to dwell in\nit who do not desire it! A supposition, which, in our view, carries\nits own confutation in it. For the all important inquiry is,\nconfessedly, how to obtain salvation? The solution which the\nsupposition exhibits, is this, _by being willing not to obtain it_!\n\nGod cannot issue an order, making it the duty of man to be willing\nto be damned. To be willing to be damned, implies a willingness\nto disobey God, refuse his grace, and continue in unbelief and\nimpenitence! Should we suppose it possible for God to issue the\norder, obedience would be impossible, and equally to those of every\ncharacter. The hardened sinner, cannot be thought capable of love to\nGod, which will dispose him to suffer eternally for God's glory. He\nmay do that which will occasion eternal sufferings, but not out of\nobedience to God--not with design to glorify him.\n\nNeither can the awakened sinner be considered as the subject of such\nlove of God. They see indeed the evil. Awakened Sinners are not lovers\nof God. They see indeed the evil of sin, and are sensible of its\ndemerit? that they deserve destruction. But this doth not reconcile\nthem to destruction, and make them willing to receive it. They tremble\nat the thoughts of it, strive against sin, and cry after deliverance.\nWere they willing to be damned, they would not be afraid of being\ndamned, or seek in anyway to avoid it.\n\nIt is equally impossible for the saint to be reconciled to damnation\nas will appear, by considering what it implies. It implies the total\nloss of the divine image, and banishment from the divine presence and\nfavor! It implies being given up to the power of apostate spirits, and\nconsigned to the same dreary dungeon of despair and horror, which is\nprepared for them! It implies being doomed to welter in woe\nunutterable, blaspheming God, and execrating the creatures of God,\n\"world without end!\"\n\nWhen people pretend that they are willing to be damned for the glory\nof God, they \"know--not what they say nor whereof they affirm.\" They\nleave out the principal ingredients of that dreadful state. Bid they\ntake them into the account, they would perceive the impossibility of\nthe thing. To suppose it required is to blaspheme God--to pretend that\nman can submit to it, is to belie human nature--to conceive that a\nchild of God can reconcile himself to it, is to subvert every just\nidea of true religion. To require it, God must deny himself! To\nconsent to it, man must consent to become an infernal! The statement\nof the case is a refutation of the scheme.\n\nBut if God's glory requires it, will not this reconcile the good and\ngain their consent?\n\nGod's glory doth not--cannot require it. \"The spirit of the Lord is\nnot straightened.\" Human guilt and misery are not necessary to God's\nhonor.\n\nIt is necessary that divine justice should be exercised on those who\nrefuse divine grace; but not necessary that men should refuse divine\ngrace. \"As I live, saith the Lord God. I have no pleasure in the death\nof the wicked; but that the wicked turn from his way and live.\"\n\nSuch is the language of revelation; and the measures which God hath\nadopted relative to our guilty race speak the same language. He hath\nprovided a city of refuge, and urges the guilty to \"turn to the strong\nhold.\"--He weeps over obstinate sinners who refuse his grace? \"How\nshall I give thee up? How shall I deliver thee?\" But rejoiceth over\nthe penitent, as the father rejoiced over the returning prodigal.\n\nGod would not have provided a Savior, and made indiscriminate offers\nof pardon and peace had he chosen the destruction of sinners, and had\ntheir ruin been necessary to his honor. But God hath done these\nthings, and manifested his merciful disposition toward mankind.\n\nWe have no need to \"do evil that good may come. Our unrighteousness is\nnot necessary to commend the righteousness of God.\"\n\nHow then, are we to understand the prayer of Moses, placed at the head\nof this discourse--_blot me, I pray that, out of thy book which than\nhast written_?\n\nAs this is one of the principal passages of scripture which are\nadduced to support the sentiment we have exploded, a few things may be\npremised, before we attempt to explain it.\n\nI. Should it be admitted that Moses here imprecated utter destruction\non himself, it could not be alleged as a precept given to direct\nothers, but only as a solitary incident, in the history of a saint,\nwho was then compassed with infirmity. And where is the human\ncharacter without a shade? This same Moses neglected to circumcise his\nchildren--broke the tables of God's law--spake unadvisedly with his\nlips--yea, committed such offences against God, that he was doomed to\ndie short of Canaan, in common with rebellious Israel.\n\nII. The time--in which it hath been particularly insisted that a\nperson must be willing to be damned for God's glory, is at his\nentrance on a slate of grace; but Moses had been consecrated to the\nservice of God long before he made this prayer. Nothing, therefore\nrespecting the temper of those under the preparatory influences of the\nspirit can be argued from it.\n\nIII. Should we grant that Moses here imprecated on himself the\ngreatest evil, a sense of other people's sins, and not a sense of his\nown sins, was the occasion. But,\n\nIV. No sufferings of his could have been advantageous to others, had\nbe submitted to them for their sake. Had he consented to have been a\ncastaway--to have become an infernal, as we have seen implied in\ndamnation, this would not have brought salvation to Israel. Moses'\nhatred of God, and his sufferings and blasphemies, would not have\natoned for the sins of his people, or tended in any degree to turn\naway the wrath of God from them.\n\nIt seems surprizing that the whole train of expositors should consider\nthis good man as imprecating evil on himself for the good of others,\nwhen it is obvious that others could not have been benefited by it.\nFor though expositors differ respecting the magnitude of the evil,\nthey seem to agree that he did wish evil to himself, and pray that he\nmight suffer for his people! We have seen no expositor who is an\nexception.\n\nBut let us attend to the prayer. _Oh! this people have sinned a great\nsin; yet now, if thou will, forgive their sin; and if not, blot me, I\nprey thee, out of thy book_.\n\nWe know the occasion. Israel had fallen into idolatry while Moses was\non the mount--had made an idol, and bowed in adoration before it. God\ntold Moses what they had done--threatened to destroy them--excused\nMoses from praying for them, which had before been his duty, and\npromised to reward his faithfulness among so perverse a people, if he\nwould now \"hold his peace, and let God alone to destroy them.\"\nBut Moses preferred the good of Israel to the aggrandisement of his\nown family, earnestly commended them to the divine mercy, and obtained\nthe forgiveness of their sin--\"The Lord repented of the evil which\nhe thought to do unto them.\" But he gave at that time no intimation of\nhis merciful purpose toward them.\n\nWhen Moses came down and found the congregation holding a feast to\ntheir idol, he was filled with grief and indignation; and took\nmeasures immediately to punish their sin and bring them to repentance.\nHe first destroyed their idol and then about three thousands of the\nidolaters, by the sword of Levi, who at his call, ranged themselves on\nthe Lord's side. The next day, fearing that God would exterminate the\nnation, agreeably to his threatening, Moses gathered the tribes, set\ntheir sin before them, and told them that he would return to the\ndivine presence and plead for them, though he knew not that God would\nhear him. \"Ye have sinned a great sin; and now I will go up unto the\nLord; _peradventure_ I shall make an atonement for your sin. _And\nMoses returned unto the Lord and said, Oh! this people have sinned a\ngreat sin, and have made them gods of gold. Yet, now, if thou wilt,\nforgive their sin; and if not blot me, I pray thee, out of thy book\nwhich thou hast written_.\"\n\nMoses meaning, while praying for Israel, is obvious; but the petition\noffered up for himself is not equally so--_blot me, I pray thee, out\nof thy book_.\n\nFour different constructions have been put on the is prayer--Some\nconsider Moses as imprecating damnation on himself, for the good of\nhis people--Some as praying for annihilation, that they might find\nmercy--Some as asking God that he might die with them, if they should\ndie in the wilderness--Others, that his name might be blotted out of\nthe page of history, and his memory perish, should Israel be destroyed\nand not reach the promised land.\n\n\"Blot me\" (saith Mr. Cruden) \"out of thy book of life--out of the\ncatalogue, or number of those that shall be saved--wherein Moses does\nnot express what he thought might be done, but rather wisheth, if it\nwere possible, that God would accept of him as a sacrifice in their\nstead, and by his destruction and annihilation, prevent so great a\nmischief to them.\" *\n\n* Vid. Concordance, under BLOT.\n\nDocr. S. Clark expresseth his sense of the passage to nearly the same\neffect.\n\nDid Moses then ask to be made an expiatory sacrifice for the sin of\nIsrael! Or did he solemnly ask of God what he knew to be so\nunreasonable that it could not be granted!\n\nThere is no hint in the account given of this affair, that Moses\nentertained a thought of being accepted in Israel's stead. He did not\nask to suffer _that they might escape_--he prayed _to be blotted out\nof God's book_, if his people could not be forgiven--_If thou wilt,\nforgive their sin; and if not, blot me, I pray thee, out of thy book\nwhich thou hast written_.\n\nMr. Pool considers Moses as praying to be annihilated that Israel\nmight be pardoned! \"Blot me out of the book of life--out of the\ncatalogue, or number of those that shall be saved. I suppose Moses\ndoth not wish his eternal damnation, because that state would imply\nboth wickedness in himself and dishonor to God; but his\nannihilation, or utter lose of this life, and that to come, and all\nthe happiness of both of them. Nor doth Moses simply desire this, but\nonly comparatively expresseth his singular zeal for God's glory, and\ncharity to his people; suggesting that the very thoughts of the\ndestruction of God's people, and the reproach and blasphemy which\nwould be cast upon God by means thereof, were so intolerable to him,\nthat he rather wished, if it were possible, that God would accept him\nas a sacrifice in their stead, and by his utter destruction prevent so\ngreat a mischief.\" *\n\n* Vid. Pool in locum.\n\nCould the learned and judicious Mr. Pool seriously believe that\ninspired Moses prayed for annihilation! Or consider him as\nentertaining a suspicion that a soul could cease to exist! Or could he\nconceive him as deliberately asking of God to make him an expiatory\nsacrifice! Or harboring a thought that the sin of his people might be\natoned by his being blotted out from among God's works!--Strange!\n\nMr. Henry considers Moses as praying to die with Israel, if they must\ndie in the wilderness.--\"If they must be cut off, let me be cut off\nwith them--let not the land of promise be mine by survivorship. God\nhad told Moses, that if he would not interpose, he would make him a\ngreat nation--No said Moses, I am so far from desiring to see my name\nand family, built on the ruins of Israel, that I choose rather to die\nwith them.\" *\n\n* Vid. Henry in loc.\n\nIf such is the spirit of this prayer, Moses does not appear resigned\nto the divine order, but rather peevish and fretful at the\ndisappointment of his hope, which he had till then entertained. He had\nexpected to lead Israel to the land of promise; if not indulged, seems\nnot to have cared what became of himself or his family; and is thought\nhere to address his maker, offering distinguishing favors to him, as\nDaniel did Belthazzar--\"thy gifts be to thyself, and give thy rewards\nto another--I desire none of them for myself or mine--If Israel die in\nthe wilderness, let me die with them\"--From angry Jonah such a reply\nto the kind offers of a gracious God might not surprize us; but it was\nnot to have been expected from the meekest of mankind. DOCT. HUNTER,\nin his biographical lectures, explodes this idea of Moses' asking to\nbe damned for the salvation of Israel, and shews the absurdity of that\nconstruction of the text, but understands him as praying to die\nhimself, before sentence should be executed on his people, if they\nwere not pardoned. And in the declaration, _whosoever hath sinned\nagainst me, him will I blot out of my book_, he discovers an\nintimation, that that offending people should die short of the\npromised land! A discovery without a clew. This sin of Israel was\npardoned. Sentence of death in the wilderness was occasioned by a\nsubsequent act of rebellion, as will be shewn in the sequel.*\n\n* Vid. Hunter's Lect. Vol. iv. Lect. iv\n\nMr. Fismin considers Moses as here praying to be blotted out of\nthe page of history, if Israel were not pardoned; so that no record of\nhis name, or the part which he had acted in the station assigned him,\nshould he handed down to posterity. An exposition differing from the\nplain language of sacred history--_Blot me, I pray thee, out of thy\nbook, which thou hast written_. The page of history is written by man.\n\nSuch are the constructions which have been put on this scripture. The\nconsiderations which have been suggested, oblige us to reject them\nall, as founded in mistake. Our sense of the passage, and the reasons,\nwhich in our apprehension, support it, will be the subject of another\ndiscourse.\n\n\n\n * * * * * *\n\n\n\nSERMON VIII.\n\nMoses' Prayer to be blotted out of God's Book.\n\nExodus xxxii. 31, 32.\n\n\"And Moses returned unto the Lord and said. Oh! this people have sinned\na great sin, and have made them gods of gold. Yet now, if thou--wilt,\nforgive their sin; and if not, blot me, I pray they, out of thy book\nwhich than hast written.\"\n\n\nIn the preceding discourse we endeavored to show that the idea of\nbeing willing to be damned for the glory of God is not found in the\ntext--that the sentiment is erroneous and absurd--then adduced the\nconstructions which have been put on the text by sundry expositors, and\noffered reasons which oblige us to reject them as misconstructions.\n\nIt remains, _to give our sense of the passage--the grounds on which it\nrests--and some reflections by way of improvement_.\n\nAs _to our sense of the passage_--We conceive these puzzling words of\nMoses to be no other than a prayer for himself--that his sins which\nmight stand charged against him in the book of God, might _be blotted\nout_, however God might deal with Israel. \"SINS are compared to debts,\nwhich are written in the creditor's book, and crossed, or blotted out,\nwhen paid.* Man's sins are written in the book of God's remembrance,\nor accounts; out of which all men shall be judged hereafter.+ And when\nsin is pardoned it is laid to be blotted out.++ And not to be found\nany more, though sought for.\" +++\n\n* Matthew vi. 32. + Revelations xix. 12. ++ Isaiah xliv. 22.\n+++ Jeremiah l. 20.--Vid. Cruden's Concord. under BLOT.\n\nWhen a debtor hath paid a debt, we are at no loss for his meaning, if\nhe requests to be crossed, or blotted out of the creditor's book;\nnor would doubt arise should one to whom a debt was forgiven prefer\nlike petition. \"You will please to blot me out of your book.\"\n\nThough Moses had taken no part in this sin of Israel. he knew himself\na sinner; and when praying for others: it is not likely he would\nforget himself. The occasion would naturally suggest the value, yea\nthe necessity of forgiveness, and dispose him to ask it of God. When\nothers are punished, or but just escape punishment, we commonly look\nat home, and consider our own state; and if we see ourselves in\ndanger, take measures to avoid it. To a sinner the only way of safety\nis, repairing to divine mercy, and obtaining a pardon. That Moses\nwould be excited to this by a view of Israel, at this time, is a\nreasonable expectation.\n\nThat such was the purpose of Moses' prayer for himself is clearly\nindicated by the answer which was given to it--For the _blotting out\nof God's book_, is doubtless to be understood in the same sense in the\nprayer, and in the answer; and the latter explains the former.\n\n_Oh! this people have sinned a great sin--Yet now, if thou wilt,\nforgive their sin; and if not_--if thou wilt not forgive their sin\n--_blot me, I pray thee, out of thy book, which thou hast written. And\nthe Lord said unto Moses_, WHOSOEVER _hath sinned against me, HIM will\nI blot out of my book_: THEREFORE _now go lead the people unto the\nplace of which I have spoken unto thee_.\n\nThe passage thus presented to our view, seems scarcely to need a\ncomment; but such sad work hath been made of this text, and such\nstrange conclusions been drawn from it that it may be proper to\nsubjoin a few remarks.\n\nThat God had threatened to \"destroy that people and blot out their\nname from under heaven\"--that Moses had prayed for them--and that \"the\nLord had repented of the evil which he thought to do unto them\" we\nhave seen above. And here Moses is ordered to resume his march, and\ncarry up the tribes to the promised land, and the reason is assigned--\n\"_whosoever_ hath sinned against me, him will I blot out of my book,\n_therefore_, now go lead the people to the place of which I have\nspoken unto thee.\"\n\nWhen we thus view the subject can a doubt remain respecting the sense\nof this text? (But keeping in view the reason here assigned for the\nrenewed order given to Moses to conduct the tribes to Canaan, namely,\nGod's determination _to blot of his book--whosoever had sinned against\nhim_, in this affair) let us try it in the different senses which have\nbeen put upon it.\n\nI. We will suppose _blotting out of God's book_, to mean destroying\nsoul and body in hell. The divine determination to shew no mercy to\nIsrael, is then the reason assigned for the order here given to Moses.\nThe prayer and answer stand thus--_Now if thou wilt, forgive this\npeople_--Answer--_I will not hear thy prayer for them--no mercy shall\nbe shewn them, but utter, eternal destruction be their portion_--\nTHEREFORE _now go lead them to the promised land_!\n\nII. Suppose _blotting out of God's book_ to mean annihilation, and his\nanswer to the prayer stands thus--_I will destroy this people, and\nblot them from among my works_--THEREFORE _go lead them to the place\nof which I have spoken unto thee_!\n\nIII. Suppose with Mr. Henry, and Doct. Hunter, that it is to be\nunderstood of destruction in the wilderness, and the answer stands\nthus--_My wrath shall wax hot against Israel and consume them--they\nshall all die in the wilderness_, THEREFORE, _now go lead them to\nCanaan_!\n\nThe whole people, save Moses and Joshua, seem to have participated in\nthe revolt. We have no account of another exception; _and whosoever\nhad sinned, God would blot out of his book_. Surely had either of\nthese been the meaning of _blotting out of God's book_, it would not\nhave been given as the reason for Moses' resuming his march and\ncarrying up the tribes to the land of promise. Common sense revolts at\nthe idea.\n\nBut if we understand _blotting out of God's book_ in the sense we have\nput upon it, we see at once the propriety of the order given to Moses,\nfounded on this act of grace. God's having \"repented of the evil which\nhe thought to do unto them.\" If this is the meaning of the words, the\nanswer to Moses' prayer amounts to this--\"I have heard and hearkened\nto your prayer, and pardoned the sin of this people, proceed\n_therefore_ in your march, and lead them to the place of which I have\nspoken unto thee.\" The _therefore go now_, doth not surprize us. We\nsee the order rise out of the divine purpose; but on any of the other\nconstructions of the text, thwarts and contradicts it; or cannot\nsurely be assigned as the reason of it. SEVERAL other considerations\nillustrate the subject, and confirm our construction of it.\n\nWhen Moses returned to intercede for Israel, he certainly asked of God\nto pardon their sin. _Oh! this people have sinned a great sin, and\nhave made them gods of gold--Yet now, if than wilt forgive their sin_\n--That he was heard and obtained his request appears not only from the\nhistory contained in our context, but from Moses' rehearsal of it just\nbefore his death. He recounted the dealings of God with Israel, when\ntaking his leave of them on the plains of Moab--In that valedictory\ndiscourse he reminded them of their sin on this occasion--of God's\nanger against them--his threatening to destroy them, and how he\npleaded with God in their behalf, and the success which attended his\nintercessions for them--\"I was afraid of the anger and hot displeasure\nwherewith the Lord was wroth with you, to destroy you, but _the Lord\nhearkened unto me at that time also_.\" *\n\n* Deuteronomy ix. 19.\n\nSentence of death in the wilderness was afterwards denounced against\nthose sinners, and executed upon them, but not to punish this sin; but\nthe rebellion which was occasioned by the report made by the spies who\nwere sent to search out the land. On that occasion Moses prayed\nfervently for his people, and not wholly without effect--God had\nthreatened to \"smite them with the pestilence, and disinherit them,\"\nbut receded from his threatening through the prevalence of that\nintercessor in their behalf--\"the Lord said I have pardoned according\nto thy word;\" but at the same time, denounced an irrevokable sentence\nof death in the wilderness against those rebels. Then Moses was not\nordered to \"lead the people to the place of which God had spoken,\" but\ncommanded to go back into the wilderness which they had parted--\"turn\nyou, and get ye into the wilderness by the way of the red sea.\" +\n\n+ Numbers xiv.\n\nAt that time, the exception from the general sentence, was not in\nfavor of Moses and Joshua, who had been on the mount, and taken no\npart in Israel's sin in making the golden calf, but in favor of Caleb\nand Joshua, who dissented from the report made by the other spies;\nthough no intimation is given that Caleb was not with the people, and\ndid not sin with them in the matter of the golden calf. There is\ntherefore no doubt respecting the sin which shut that generation out\nof Canaan. Nor do we apprehend more occasion for doubt relative to the\nprayer of Moses, _to be blotted out of God's book_.\n\nBut though the sin of Israel on this occasion was pardoned, and Moses\nordered to lead them to Canaan, some temporal chastisements were\ninflicted to teach the evil of sin, and serve as a warning to others\nto keep themselves in the fear of God; of which Moses was notified\nwhen ordered to advance with the pardoned tribes? \"Nevertheless, in\nthe day when I visit, I will visit their sin upon them. And the Lord\nplagued the people because they had made the calf which Aaron made.\"\nThe manner in which this is mentioned, shows that their sin in that\naffair was forgiven, and only some lighter corrections ordered in\nconsequence of it; which is common after sin is pardoned.\n\nREFLEXIONS.\n\nI. When we consider Moses pouring out his soul before God in behalf\nof an offending people, it should excite us, as there may be occasion,\nto go and do likewise.\n\nSome pretend that prayer offered up for others, must be unavailing.\nGod, it is alleged, is immutable, not therefore to be moved to change\nhis measures by a creature's cries. And prayer for others can have no\ntendency, it is said, to operate a change in them, so as to bring them\ninto the way of mercy, and render them fit objects of it.\n\nWe would only observe in reply, that God hath made it our duty to\n\"pray one for another,\" * And scripture abounds with records of the\nprevalence of such intercessions. We have a striking influence in our\nsubject--Moses prayed for Israel and was heard--\"The Lord hearkened\nunto me at that time also.\" It doth not appear that Israel joined with\nMoses in his pleadings at the throne of grace on this occasion. Moses\nwent up into the mount, leaving Israel on the plain below--\"I will go\nup unto the Lord; peradventure I shall make an atonement for your sin.\nAnd Moses returned unto the Lord,\" and pleaded in their behalf. By his\nindividual power, he seems to have prevailed. This is only one\ninstance out of many which might be adduced from the history of the\nsaints--of this saint in particular. Yea, there seems to have been\nsuch power in the pleadings of this man of God, _while praying for\nothers_, that when God would enter into judgment with them, Moses must\nbe prevailed with to hold his peace, and not pray for them! \"The Lord\nspake unto me saying, I have seen this people, and behold it is a\nstiff necked people. _Let me alone_ that I may destroy them--_and I\nwill make of thee a nation mightier and greater than they_.\" Let me\nalone! As though God could not destroy them without Moses' consent!--\nAnd I will make of thee a nation mightier and greater than they! As\nthough Moses must be bribed to silence, ere judgment could proceed\nagainst them!\n\n* James v. 16.\n\nThis representation is not to be received without restriction; but we\nmay safely infer that \"the effectual fervent prayer of a righteous man\navaileth much\"--that it often draws down blessings from above on those\nwho deserve no good.\n\nThis should encourage us to wrestle with God in prayer, for the\neffusions of his grace on those who deserve judgment without mercy,\nand who might receive it from the righteous sovereign, did the\nrighteous hold their peace, and \"let him alone.\"\n\nII. When we witness this holy many [sic] praying _to be blotted out of\nGod's book which he had written_, it should remind us of our state as\nsinners whose only hope is mercy. \"Moses' was faithful in all God's\nhouse.\" His attainments in the divine life were scarcely equaled; yet\nmust have perished forever had forgiving grace been denied him. He\nknew his state; and a view of Israel's danger called home his thoughts\nand led him to implore divine mercy for himself, though he should fail\nto obtain it for an ungrateful people. \"Oh! forgive the sin of this\npeople, but if not, forgive my sin--pardoning grace is all my\ndependence--hope would fail should it be denied me.\"\n\nIf Moses was thus conscious of guilt, who can say \"I have made my\nheart clean, I am pure from my sin?--O Lord, enter not into judgment\nwith thy servant; for in thy sight shall no man living be justified--\nthere is not a just man upon earth, who doeth good and sinneth not.\"\nWhile praying for others, it ill becomes us to forget ourselves.\n\nAre we by office appointed to ask mercy for others and bear them on\nour hearts before God? We must not therefore conclude that mercy is\nnot necessary for us. Like the high priests of old, \"We must offer,\nfirst for own sins, and then for the people's.\" There is only one\nintercessor to whom this is needless.\n\nWitnessing the sin and danger of others, should stir us up to the\nduty, as it did this leader of Israel. While crying to God for others,\nwe must beware wrapping up ourselves in fancied purity. To this we are\ntempted by a view of greater sins in others, which serve as a foil to\nact off our fancied goodness; and especially by the knowledge of\ncertain great sins in others, of which we know ourselves to be clear.\n\nSome in Moses' situation, would doubtless have adopted that language\n--\"God I thank thee that I am not as other men are--not as this\npeople.\" Very different was the effect it had on him--it reminded him\nof his sins, and led him to cry for mercy.\n\nIt is of vast importance that we know ourselves--if we attain this\nknowledge, from sense of demerit, we shall add to our prayers for\nothers, _but if not, blot me, I pray thee out of thy book which thou\nhast written_.\n\nIII. If we do not mistake the sense of the text, the strange doctrine\nexploded in the beginning of this discourse, finds no support in it.\nAnd surely the doctrine which reason rejects cannot be supported by\nrevelation. Reason directs us to pursue that line of conduct which\nwill be most for our advantage taking the whole term of our existence\ninto the account. And revelation doth the same--\"in keeping God's\ncommandments there is great reward.\" If we look through the holy\nscriptures we shall find abundant rewards annexed to every\nrequirement. The idea that despising the promises, and being willing\nto renounce the desire and hope of them, should be made a condition of\nreceiving them, is pitiable weakness and absurdity.\n\nQuite a different spirit is displayed in the history of the saints,\nwhom we are directed to follow. All the worthies of old \"died in faith\nnot having received the promises, but seen them afar off.\"--The\nrenowned leader of Israel \"had respect to the recompense of reward\"\n--yea, \"the captain of our salvation,\" the divine son of Mary, \"for\nthe joy that was set before him, endured the cross, despising the\nshame.\" *\n\n* Hebrews xi. 26, xii. 2.\n\nHere the way of duty requires self denials. The good man is often\ncalled to take up his cross; but the rewards which follow are\nconstantly held up to view, in revelation, as infinitely surpassing\nthe losses and sufferings of the present life. \"Blessed are ye when\nmen shall revile and persecute you, and say all manner of evil against\nyou falsely for my sake: Rejoice and be exceeding glad; for great is\nyour reward in heaven.\" Every one who forsaketh worldly advantages,\nout of regard to God, will \"receive an hundred fold reward, and\ninherit eternal life.\"\n\nThis was made known to the primitive Christians. Therefore their\nfortitude and zeal to do and suffer in the cause of God--\"Our light\naffliction, which is but for a moment, worketh for us a far more\nexceeding and eternal weight of glory.--I reckon the sufferings of the\npresent time, not worthy to be compared with the glory which shall be\nrevealed in us.\"\n\nTotally groundless and unjust, was that charge--\"I knew thee that thou\nart an hard man.\" We serve a just, a kind, a good master. Even a cup\nof cold water, given, out of love to him, will in no wise go\nunrewarded--he asks no sacrifice of us for nought. Much less that we\nwould sacrifice ourselves, and be castaways. \"Those who honor him, he\nwill honor.\"\n\nThe slaves of Satan are repaid with misery; but not so the servants of\nGod. \"He is not unrighteous to forget our labor of love.\" These things\nare revealed for our encouragement and support. Yea, God hath \"given\nus exceeding great and precious promises; that by these we might be\npartakers of the divine nature--let us therefore be steadfast,\nunmoveable, always abounding in the work of the Lord, for as much as\nwe know that our labor is not in vain in the Lord.\"\n\n\n\n * * * * * *\n\n\n\nSERMON IX.\n\nSt. Paul's Wish to be accursed from Christ.\n\nRomans ix. 3\n\n\"For I could wish that myself were accursed from Christ for my\nbrethren, my kinsmen according to the flesh.\"\n\n\nFew characters more remarkable than that of St. Paul, are to be found\nin history. He is introduced to our acquaintance on a tragical\noccasion--the martyrdom of Stephen, where he appears an accomplice\nwith murderers--\"he was standing by and consenting to his death, and\nkept the raiment of them that slew him.\"\n\nThe circumstances of Paul's conversion to Christianity were very\nremarkable, and afford strong evidence of its truth. He was not an\nignorant youth, who could be easily deluded. He had all the\nadvantages of education which that enlightened age afforded. He was\nborn indeed at Tarsus, a city of Cilicia; but sent to Jerusalem for\nan education, and \"brought up at the feet of Gamaliel,\" a famous\nJewish Rabbi, who is said to have been many years president of the\nSanhedrin; and renowned for wisdom and erudition.\n\nPaul's mind was not only early imbued with general science, but he was\nparticularly instructed in the Jews' religion, and became a zealous\nmember of the pharisaic sect--verily believed the truth to be with\nthem--thought it to be his duty to inculcate their sentiments, both\nscriptural and traditionary, and oppose all who did not fall in with\ntheir views, and help to increase their influence, and spread their\nprinciples. Therefore his hatred of Christianity, and determination to\ndestroy it from its foundation--Therefore his implacable aversion to\nChristians, and unwearied endeavors to reduce them from the faith, or\ncompel them to blaspheme, or where he failed in those attempts, to\ndestroy them from the earth.\n\nBut lo! the triumphs of divine grace! This arch enemy, while pursuing\nthe followers of the Lamb, even to strange cities, is met by the\nglorified redeemer, while on his way to Damascus, whither he was\ngoing, \"breathing out threatenings and slaughter against the\ndisciples!\" Arrested in his course! Convinced of his madness! Brought\nto believe on that Jesus whom he had reviled and blasphemed! And even\nchanged into a preacher of that gospel which he had been so eager to\ndestroy!\n\nWe know the strange process by which these events were effected--how\nthis proud adversary was subdued and melted into a humble, penitent\nbeliever! We know the zeal with which he entered on the gospel\nministry--what he did--what he suffered, to build up the cause he had\ndestroyed!\n\nHow he persevered to the end, and sealed his testimony with his\nblood!--What a trophy of divine power and mercy! \"These were the\nLord's doings, and marvelous in our eyes.\"\n\nBut why marvelous? Why should we wonder when we consider the agent?\nGod is wont to subvert the purposes of his enemies; and often uses\nthose means and instruments which were prepared and intended against\nhim, to accomplish his purposes.\n\nEgypt is said, at a particular period, to have dreaded a deliverer,\nthen expected to arise in Israel--therefore the edict for thy\ndestruction of the male children which should be born to the Hebrews,\nthinking to destroy the deliverer among them. But while that edict was\nin operation, as though in contempt of infernal malice, and Egyptian\npolicy, Moses, the savior of his people, was born. And mark what\nfollowed. Lo! The daughter of Pharaoh becomes his mother. The house of\nPharaoh his asylum! The learned Magi of that hostile empire, his\ninstructors! And all to fit him for the work for which heaven designed\nhim. *\n\n* Hunter Vol. ii. Lect. xviii.\n\nSo here; this Moses of the New Testament--this destined chieftain\namong Christians, is educated among Pharisees; the great enemies of\nChrist--instructed by their greatest teacher--inspired with a double\nportion of their zeal and rancor against the cause of the Redeemer,\nand sent forth to destroy. But lo! This mighty Abaddan of diabolical\nand Jewish malice, is arrested in his course--changed into another\nman, and all his zeal and learning from that hour directed to buildup\nthe cause of God! The energy instructed and furnished, but heaven\ndirected the use and application!\n\nGod's purposes stand and will stand. None can stay his hand, or\nreverse his decrees. The means chosen to subvert, are used to build\nhis cause and kingdom. \"He taketh the wise in their own craftiness,\nand the purposes of the froward are carried headlong.\"\n\nWhile Paul remained a Pharisee he was the idol of his nation; but no\nsooner did he become a Christian, than their love was turned to\nhatred. No other was so abhorred as he. Against no other did they\nunite with such determined rancor. Numbers soon leagued together, and\neven \"bound themselves under a curse not to eat or drink till they had\nslain him.\" But all their machinations were vain. \"Obtaining help from\nGod, of whom he was a chosen vessel, to bear his name to the Gentiles,\nand kings, and the people of Israel,\" he continued many years, and\ndid, perhaps, more than any other perform in the cause of Christ.\nJewish rancor towards him never abated, but he caught no share of\ntheir bitter spirit? the temper of Christ governed in him? he loved\nhis enemies, and did them good. Like another Moses he bore Israel on\nhis heart before God, and made daily intercession for them, weeping at\na view of their sad state, and the evils coming upon them.\n\nSuch is the spirit of the context. \"I say the truth in Christ, I lie\nnot, my conscience also bearing me witness in the Holy Ghost that I\nhave great heaviness and continual sorrow in my heart.--_for I could\nwish that myself were accursed from Christ, for my brethren, my\nkinsmen according to the flesh_\".\n\nThe depressing occasion of his grief, was the infidelity and obduracy\nof his nation--that they refused to hearken to reason and evidence\n--were resolved to reject the only Savior; and the evils temporal and\neternal, which he foresaw their temper and conduct would bring upon\nthem--therefore his \"great heaviness and continual sorrow.\"\n\nIn the text--_I could wish that myself were accursed from Christ, for\nmy brethren, my kinsmen according to the flesh_, the apostle hath been\nthought to imprecate evil on himself for the benefit of his people!\nAll the expositors we have seen on this passage, conceive him to have\nwished some sore calamity to himself for the advantage of his nation!\nThough they have differed respecting the magnitude of the evil which\nhe wished to suffer for their sake.\n\nDoct. Doddridge considers him, as \"wishing to be made a curse for\nthem, as Christ hath been made a curse for us, that so they might be\ndelivered from the guilt which they had brought on themselves, and be\nentitled to the blessings of the rejected gospel.\"\n\nDoct. S. Clark views him, as \"desirous of suffering the calamities to\nwhich his people were doomed for rejecting and crucifying the Savior,\nso that, could they all centre in one person, he wished to be the\nperson, that he might thereby procure salvation for them!\"\n\nGrotius and Pool understand him, as \"wishing to be separated from the\nchurch of Christ for the sake of the Jews!\" Which differs little from\nDoct. Hunter's sense of the passage--to which Doct. Guyse adds, \"a\ndesire of every indignity of man, and to be cut off from communion\nwith Christ, for the sake of Israel;\" whom he strangely considers as\nprejudiced against Christianity in consequence of their prejudices\nagainst Paul!\n\nBut why should the apostle wish evil to himself for their sakes? What\npossible advantage could his sufferings have been to his nation? Is it\npossible that those learned expositors should conceive that pains and\npenalties inflicted on him could have made atonement for their sins,\nand expiated their guilt! They must never have read Paul's epistles or\nnever have entered into the spirit of them, who could entertain such\nviews as these; or even suspect that aught, save the blood of Christ,\ncan atone for human guilt. It is strange, therefore, that they could\nhave imagined that he wished to suffer with this view. And it is no\nless so, that it should be thought that prejudices against Paul could\nhave occasioned Jewish prejudices against Christianity, when it is so\nevident that their prejudices against Paul were wholly occasioned by\nhis attachment to Christianity--he having been high in their esteem\ntill he became a Christian.\n\nDavid once asked to suffer in Israel's stead; but the circumstances of\nthe case were then totally different from those of the case now before\nus. Israel were suffering _for his sin_ in numbering the people; \"I\nhave sinned and done wickedly; but these sheep, what have they done?\nLet thine hand, I pray thee be against me.\"--But Paul had not sinned,\nto bring evil on his people--the guilt was all their own.\n\nExpositors having mistaken Moses' prayer \"to be bloated out of God's\nbook,\" seem generally to have had that prayer in their eye when they\nhave attempted to explain the text; and supposing that Moses prayed to\nbe made sacrifice for Israel, have thought that Paul had the same\nspirit, and here followed his example! But that neither of them ever\nentertained the thought of suffering to expiate the sin of their\npeople, and that the two passages bear no kind of relation to each\nother, we conceive indubitably certain.\n\nBut let us consider the text and judge for ourselves the meaning.\n\nPerhaps the difficulties which have perplexed it may have chiefly\narisen from the translation. The silence of expositors on this head,\nwhile puzzled with the passage, is strange, if the difficulty might\nhave been obviated by amending to the original. The translation is\nplausible solely from this consideration.\n\nMr. Pool is the only expositor we have ever seen, who hath noted the\ndifference between the translation and the original; and he labors\nhard to bring them together, but, in our apprehension, labors it in\nvain.\n\nThe passage literally translated stands thus? _For I myself boasted\nthat I was a curse from Christ, above my brethren, my kinsmen\naccording to the flesh_. *\n\n* * * * *\n\n* _Euxoman gar autos ego anathema einai apo tou xristou uper tou\nadelphon mou suggenon mou kata sarxa_.\n\n_Euxoman_, rendered in translation by _I could wish_ forms in the\nimperfect of the indicative mood, in the Auic dialect. Mr. Pool was\ntoo accurate a scholar not to observe the disagreement of the\ntranslation with the original. Some read it as in the indicative; but\nit is generally considered as in the optative, and altered by a figure\nwhich takes on _iota_ from the middle, and cuts an _an_ end of the\nword forming _Euxoman_, instead of _auxoiman an_. +\n\nBut what warrant have we for these alterations? They only serve to\ndarken a difficult text.\n\nThe most natural and common construction of _euxoman_, derives, is, to\nglory or boast. _Gloriar_ is the first word used to express the\nmeaning of it in Schrevelius' Lexicon; and the meaning _euxos_, the\ntheme of this verb justifies the construction, in preference to that\nused by the translators. And the Greek preposition _uper_, which is\nrendered for, is often used to signify above, or more than.\n\n+ Vid. Pool in loc.\n\n* * * * *\n\nFor the justice of the criticisms we appeal to the learned. If they\nare just, our sense of the text will be admitted.\n\nIf we consider the context, and the part which had been formerly acted\nby the apostle, it will not be difficult to ascertain his meaning, nor\nstrange that he should express himself as in the text. He begins the\nchapter with strong expressions of concern for his nation, who had\nrejected him \"whose name alone is given under heaven,\" for the\nsalvation of men. If they continued to neglect the grace offered them\nin the gospel, he knew that they could not escape. And when he looked\non them and mourned over them, the dangers which a few years before\nhad hung over himself, rose up before him. He had been an unbeliever,\na blasphemer, and a persecutor of the church of Christ; had boasted\nhis enmity to Christ and opposition to the gospel; in which he had\neven exceeded the body of his nation--he had taken the lead against\nChristianity--been unrivalled in zeal against the cause, and rancour\nagainst the followers of the Lamb. When warned of his danger, and\nadmonished to consider what would be his portion, should Jesus prove\nto be the Messias, he seems to have derided the friendly warnings, and\nimprecated on himself the vengeance of the Nazerene!--to have defied\nhim to do his worst! to pour his curse upon him!\n\nIt is not strange that witnessing the temper of his nation, should\ncall these things to his remembrance--that the consideration should\naffect him--that he should shudder at the prospect of the destruction\nwhich hung over them, and at the recollection of that from which\nhimself had been \"scarcely saved\"--that he should exclaim, \"God and my\nconscience witness my great heaviness and continual sorrow, when I\nlook on my brethren the Jews, and consider the ruin coming upon them,\nfrom which I have been saved, _so as by fire_! Lately I was even more\nthe enemy of Christ than they, and boasted greater enmity.. against\nhim! And should have brought on myself a more intolerable doom, had\nnot a miracle of power and mercy arrested me in my course!\" That such\nconsiderations and a recollection of the share which he had formerly\ntaken in strengthening the prejudices of his nation against the\ntruth, should deeply affect him, and draw such expression from him as\nwe find in the text and context, is not strange. They appear natural\nfor a person circumstanced as he was at that time; and especially to\none divinely forewarned of the devastation then coming on his place\nand nation.\n\nThese we conceive to be the feelings and views expressed by the\napostle in the beginning of this chapter--but that he should wish to\nbe put into the place of Christ; or madly with evil to himself, from\nwhich nobody could be benefited, cannot be suspected; unless with\nFestus, we suppose him to have been \"beside himself,\" and not to have\nknown what he wrote, when he expressed himself as in the text.\n\nREFLECTIONS\n\nI. In Paul's conversion how wonderfully apparent are the wisdom and\npower of God? When we view Saul of Tarsus making havoc of the church\nin Judea, and soliciting permission to pursue its scattered members\neven into exile, we consider him as a determined enemy of Christ. Who\nthen would suspect that he should be made to feel the power of divine\ngrace? That he would become a Christian? Yea, a prime minister of\nImmanuel! But lo! For this cause did God raise him up! For this work\nwas he training while drinking at the fount of Science, and learning\nthe Jews' religion in the school of Gamaliel! While unsanctified he\nwas a destroyer; but when melted by divine influence into the temper\nof the gospel, all his powers and all his acquisitions were\nconsecrated to the service of God and the Redeemer.\n\nTo affect this change in Paul, however unexpected, was not beyond the\npower of God; and it was done of God! Neither was it delayed till Paul\nhad spent his best days in the service of Satan. At setting out to\ndestroy, he was met of the ascended Savior, transformed by the\nrenewing of his mind, and from that time devoted to the service of\nGod; and continued faithful unto death. Many were his trials--severe\nhis sufferings for the gospel which he preached; but \"none of these\nthings moved him; neither did he count his life dear to himself, that\nhe might finish his course with joy, and the ministry which he had\nreceived of the Lord Jesus, to testify the gospel of the grace of\nGod.\"\n\nII. The temper manifested by St. Paul when contemplating the state of\nhis nation, how worthy of imitation? Like his divine Lord, \"when\nhe beheld them he wept over them.\" Neither was the view unprofitable.\nIt served to remind him of his own past guilt and danger, and the mercy\nwhich had been exercised toward him. His guilt and danger had been\ngreat. In high handed opposition to heaven, he had even exceeded \"his\nkinsmen according to the flesh.\" Witnessing their state brought these\nagain to his remembrance, and the grace of God which had stopt him in\nhis course, and saved him from destruction, causing him at once, to\nrejoice and tremble!\n\nMany of the children of God when they witness the security of sinners;\nhow they neglect the great salvation, and harden themselves in sin,\nmay remember when they did the same themselves and some of them, in a\nhigher degree than most of those who appear to be walking the downward\nroad.\n\nThose who have found mercy cannot refrain from mourning over those\nwhom they see hardening themselves in sin; nor should they cease to\nwarn them from their way, and to cry to God in their behalf. But their\nattention is not wholly taken up from home; it often reverts thither,\nand stirs them up to grateful acknowledgments of divine goodness to\nthemselves. WHO is he that maketh me to differ from the thoughtless\nsinner? is a consideration which often rises in the good man's mind,\nwhile looking on the careless and secure. It is a proper and a\nprofitable consideration--tends to keep him humble and mindful of his\ndependence.\n\nSense of past dangers serve to enhance the value of present safety.\nThe greater dangers we have escaped, and the more wonderful our\ndeliverances have been, the greater should be our love to our\ndeliverer, and the greater our care to make him suitable returns. If\nwe entertain just views of these things, such will be the effect.\nThose to whom most is forgiven love the most.\n\nBy reflecting on the riches of divine mercy, we should stir up our\nsouls to love the Lord. If witnessing the unconcern of others, while\nin the broad road, serves to excite us to gratitude for divine\ngoodness shown to us, \"the wrath of man is thereby made to praise the\nLord.\" Such was the effect which a view of Israel's hardness had on\nPaul--May all Christ's disciples cultivate the same temper.\n\nIII. In Paul's conversion we see God distinguishing among his enemies,\nand calling one into his kingdom who was, from principle, a destroyer\nof his saints. Paul was a Pharisee and the son of a Pharisee. No sect\namong the Jews was more bitter against Christ--no other so eager and\nactive in their endeavors to crush his cause and subvert his kingdom.\nYet numbers of that sect obtained mercy. The same did not happen\nrespecting the Saducees. No instance of a Saducee brought to\nrepentance, can be adduced. Why this discrimination?\n\nThere may be reasons not revealed; but some are discernible.\n\nThe Pharisees \"had a zeal for God, though not according to knowledge.\"\nSaul, the Pharisee, \"verily thought, that he ought to do many things\ncontrary to the name of Jesus\"--he did not sin against the light of\nhis own mind. The same was doubtless the case with many others of\nthat sect. The Saducees were devoid of principle--had rejected\nfirst principles--those taught by the light of nature. While first\nprinciples are retained, such was the belief of a divine existence--a\ndifference between good and evil--a future state, in which men will\nreceive the deeds done in the body, and the like, there remains a\nfoundation on which religion may rest; but where these are rejected,\nthe foundation is destroyed. Of the former who have erred in lesser\nmatters of faith, and been thereby seduced into practical errors, many\nhave been reclaimed, and brought to repentance: Not so the latter.\n\"One among a thousand have we not found.\" And those whose sentiments\nborder on atheism, or infidelity, are seldom called of God.\n\nThere is a certain point of error in opinion, from which a return is\nrare. Those who reach it are commonly given up to strong delusions,\nwhich lead to destruction.\n\nAnd practical errors, especially those which are opposed to\nconviction, are highly criminal, and exceedingly dangerous--they fear\nthe conscience, and provoke God to leave sinners to themselves--\"My\nspirit shall not always strive with man--the times of ignorance God\nwinked at, but now commands all men every where to repent.\"\n\nSaul of Tarsus speaks of himself as a chief of sinners \"because he\npersecuted the church of God;\" yet he obtained mercy! But those who\nsin against the light of their own minds, can draw little\nencouragement from thence. He hath declared the reason of the\ndistinguishing mercy shown to him--\"because I did it ignorantly in\nunbelief.\" * No sooner was he convinced of his mistake, than he\nreturned with, \"Lord what will thou have me to do?\"--So do not those\n\"who know their master's will and do it not.\" WOULD we share the\nblessedness of believing Saul, we must share his repentance; so shall\nwe find mercy with God. \"For there is no difference between the Jew\nand the Greek; for the same Lord over all, is rich unto all that call\nupon him.\" +\n\n* 1 Timothy i. 13. + Romans x. 12.\n\n\n\n * * * * * *\n\n\n\nSERMON X.\n\nDavid's Sin in the Matter of Uriah.\n\n2 Samuel xii, 13.\n\n\"And David said unto Nathan, 'I have sinned against the Lord.' And\nNathan said unto David, 'The lord also hath put away thy sin; then\nshalt not die.'\"\n\n\nThe sin here referred to is that of David in the matter of Uriah. A\nstrange and sad event--taken in all its circumstances and connections,\nit is without a parallel. But the circumstance most to be lamented, is\nthat mentioned by the prophet, in the close of his message--\"By this\ndeed thou hast given great occasion to the enemies of the Lord to\nblaspheme.\"\n\nThe justness of this remark, doubtless appeared at that day, in the\ntriumph of sinners and exultations of scoffers; and the story brought\ndown to us, \"on whom the ends of the world are come\" is still abused\nto keep vice in countenance.\n\n\"Look to David, your man of religion! Your man after God's own heart!\nand witness his complicated crimes! and his long continued security\nand unconcern under guilt, which cannot be charged on us, who view\nreligion as a dream!\"--So the infidel.\n\nWhile people of another description, wound God's cause yet more\ndeeply, by the argument which they draw from this fall of David;\nnamely, those who are allowedly vicious, yet call themselves \"of the\nhousehold of faith--who are pure in their own eyes, though not\ncleansed from their filthiness.\" These, when reproved, especially if\ntheir piety is called in question, often recur to David for support\n--tell us, that \"though eminent for piety, he was guilty of greater\nsins than theirs, and long continued in them--that he remained\nimpenitent till visited by Nathan, after the birth of his child by\nBathsheba. If, say they, be could continue so long secure and\nunconcerned, why not longer? And why may not others fall into sins and\ncontinue in them months and years after having received the grace of\nGod, and after they are numbered among the saints?\"\n\nThis, we conceive, to be the most baleful conclusion which is drawn\nfrom this history. And could it be made to appear that such was\nDavid's state, for so long a term, we see no way to avoid the\nconclusion--see not but the idea which the scriptures give of religion\nas a holy principle, productive of a holy life, must be relinquished.\n\nSuch is the idea which the scriptures do give of religion--they teach,\nthat it changeth the heart, and forms the new creature--that \"in this\nthe children of God are manifest, and the children of the Devil; that\nwhomever doeth not righteousness is not of God; that by their fruits\nwe are to know men.\"\n\nThus speaks that holy book which we believe to be from God, and to\nshew us the way of salvation. But if the children of God are not made\nto differ from others, if they may live in allowed disregard of the\nlaw of God, like others, these distinctions are idle and unworthy our\nregard. This matter demands our attention.\n\nFrom the subject before us, the errors now mentioned draw their\nchief support.\n\nWe do not flatter ourselves that we can stop mouths of scoffers, or so\nclearly elucidate this dark part of the book of God, that it will no\nmore be abused to the purposes of depravity; but believe that it may\nbe made apparent that it hath been mistaken and perverted; and thereby\nrendered the more mischievous. This will now be attempted.\n\nThat David remained unconcerned and devoid of repentance for the sins\nwhich he committed in the matter of Uriah, till awakened to\nconsideration by the ministry of Nathan, seems to have been taken for\ngranted, and to have been the ground of these abuses. This may have\nbeen the common opinion. Whether it is founded in reality, we will now\ninquire.\n\nOr those who argue from a supposition that this was the case, we ask\nevidence that it was so. That we have no express declaration that\nNathan found him a penitent, we conceive to be all that can be alleged\nas evidence that he remained till that time impenitent. To which may\nbe rejoined, that we have no express declaration that Nathan found him\nimpenitent. The fact is, both scripture and profane history are silent\nrespecting the state of David's mind from the commission of the sins,\ntill he was visited by the prophet. We are left therefore to judge\nthe matter on other grounds. And on what grounds can we form a more\nprofitable opinion than by considering _the general character of the\nman--the nature and effects of renewing grace--and the temper and\nconduct of the delinquent when he was reproved by the prophet_? From a\nconsideration of these we may derive the most probable solution of the\nquestion, or judge what was probably the state in which David was\nfound by Nathan.\n\nIt may be proper to premise,\n\nI. That good men, while in this state of imperfection, should be\nsurprized by temptation into sins, and even heinous sins, is neither\nnew nor strange. Many instances occur in the history of the saints\nrecorded in the scriptures. \"Aaron, the saint of the Lord,\" and Moses,\nwhose general character was that of \"a servant, faithful in all God's\nhouse,\" were both seduced into sins of such enormity that they were\nexcluded the land of promise, in common with rebellious Israel. Among\nNew Testament saints similar lapses are observable. Even the apostles\nforsook the Savior, and fled when Judas led forth the hostile band to\napprehend him; and Peter, when under the influence of fear, with oaths\nand imprecations \"denied the Lord that bought him!\" The habitual\ntemper of these good men could not be argued--from these sudden acts.\nNeither is judgment to be formed of others, except by observing the\ngeneral tenor of their lives. Strong and unexpected temptations may,\nand often do, seduce the best of those who remain in the body and\nretain the weakness of fallen creatures yet on trial.\n\nII. There is something in each one's constitution which predisposes to\ncertain sins. To every person there is a \"sin which most easily besets\nhim\"--from which he is liable to stronger temptation than from other\nsins--and temptation to such sins may rise from concurring\ncircumstances, above its natural state, and become almost invincible.\nNor will any person who reads the history of David doubt to what\nparticular sin he was naturally most disposed. Neither are we\ninsensible how one sin prepares the way for another, and strengthens\ntemptation to it.\n\nDavid's sins on the occasion before us were complicated and exceeding\nsinful. But we know how he was seduced to the first, and how the\nothers followed of course.\n\nRespecting the state in which he was found by Nathan we may judge,\n\nI. From his general character. This is so well known, that the bare\nmention is almost sufficient. The scriptures teach us that he was\npious from his youth. When Samuel was sent to anoint him, sufficient\nintimation was given that his heart was right with God. When Elijah,\nthe first born of Jesse palled before the prophet, pleased with his\nappearance, he supposed him to be the man whom God had chosen to rule\nhis people--\"Surely the Lord's anointed is before him\"'--but God\nrefused him with this declaration, \"The Lord seeth not appearance, but\nthe Lord looketh on the heart.\" David's after life justified the\npreference then given him.\n\nNo person acquainted with his history as contained in the sacred\nrecords, will scruple his general devotedness to the service of God.\n\nShould doubt arise, we may refer to the charter given of him by the\npen of inspiration, about half a century after his death. \"David did\nthat which was right in the sight of the Lord, and turned not aside\nfrom any thing that he commanded him all the days of his life, save\nonly in the matter of Uriah the Hittite.\" *\n\n* 1 Kings xv. 5.\n\nIn that matter he greatly erred. There is no need however to consider\nhim as then fallen from grace. The remains of depravity which\ncontinues after renovation, are sufficient under existing\ncircumstances to account for his fall on that occasion. But it is\ninconcievable that a person of established piety should remain for a\nwhole year stupid and unconcerned under the guilt of such\ntransgressions; and the utter improbability of such an event will be\nfurther apparent, if we attend,\n\nII. To the nature and effects of renewing grace. It is no less true of\nholy than of unholy principles, that they are operative. The governing\nprinciple, whatever it may be, will bring forth fruit according to its\nnature. A GOOD man may be surprized into sin, as we have seen, but he\nwill not go deliberately into the way of it, like the wicked. Neither\ndo the two characters, when they have been seduced into sin, reflect\nupon it with similar feelings and views. When the good think on their\nways, they are grieved and humbled for their faults, and turn their\nfeet to God's testimonies; but the wicked bless themselves in their\nhearts, as fortunate in the accomplishment of their vicious desires.\nThe good maintain a sense of God's presence--\"Thou God seeth me.\" The\nwicked forget God or doubt his attention to their temper and conduct\n--\"How doth God know? Is there knowledge in the most high?\"\n\nIt is not strange if those whose only joys are the pleasures of sense,\nfelicitate themselves when they attain them; but those who love and\nfear the Lord, and prefer his favor above all earthly joys, must have\nother views. If sensible that they have offended God, and incurred\nhis displeasure, it greives them at their hearts, and fills them with\ndeep concern.\n\nApart from all considerations of interest, the good see a baseness and\ndeformity in sin, which render it the object of their aversion. They\nconsider it the disgrace of their rational nature, and are humbled and\nabased when conscious that temptation hath prevailed to seduce them\nfrom the paths of rectitude. IT will not be imagined that David could\nbanish thought, and drive away reflection, for a whole year after the\ncommission of such enormous sin; as he committed in the matter now\nbefore us.\n\nIt is presumed that no man, retaining reason was ever able soon to\nforget any enormity, which he knew himself guilty. The remembrance\nalways haunts the imagination, and conscience goads the mind with a\nthousand stings. The delinquent hath not power to prevent it. He\ncannot drive away thought, and turn off his attention to other\nobjects.\n\nIt is further presumed, that every good man is formed to the habit of\nreflection; that he often enters into himself by a serious attention\nto his state; considers his temper; review's his conduct, and brings\nboth to the divine standard, that he may know himself, and reform\nwhatever is amiss.\n\nA person of David's character, especially circumstanced as he was at\nthat time, could not possibly have been destitute of considerations.\nThe society of the woman who had been the occasion of the crimes which\nhad so maimed his character, must have brought those crimes to his\nremembrance, and kept them on his mind. Every time she came into his\npresence, or cheered him by her smiles, a group of affecting thoughts\nmust have rushed in upon him; his first offence, an offence which the\nlaw of his God would have obliged him to punish with death, in a\nsubject, and his after, and still more enormous sins, which he had\ncommitted to hide the first, and possess the object which he was\nforbidden even to covet, would occur to his mind. From the lovely\nobject in his presence, his mind would naturally revert to her late,\nfirst greatly injured, and then murdered husband; to his faithfulness\nand zeal for the honor of his king and country, which had torn him\nfrom the embraces of a lovely partner, and the society of a family\ndear to him, and would not even suffer him to visit them when liberty\nwas given him of his prince; to his careful attention to deliver the\nletters, by which he had unsuspectingly borne the mandate for his own\nmurder; to his heroism when ordered up to the walls of the besieged\ncity, though not supported by the commander in chief; and his noble\nexertions to subdue the enemies of Israel, amidst which he had bravely\nfallen! Such reflexions must have filled his mind; nor was it possible\nthat he should have driven them away.\n\nNeither could he do other than condemn the part which he had acted\nand feel pain when he considered it. Surely such considerations must\nhave racked his guilty soul, and made him tremble and mourn in\nbitterness of his spirit before God.\n\nA graceless tyrant who neither fears God, nor regards man, may view,\nhis subjects as made for him, and think himself entitled to deprive\nthem at his pleasure, of every comfort, and even life. This hath been\nthe avowed sentiment of many an eastern despot. But it is not\nsupposeable of a good man--\"the man after God's own heart,\" though now\nseduced into certain heinous sins. Surely he could not think on his\nways--on his then late transgressions, but remorse must have harrowed\nup his soul! He must have been deeply affected, and led to cry, \"God\nbe merciful to me a sinner!\" The feelings of a good man, who had been\nseduced into sin and reflected upon it with deep contrition, are\npathetically described by the pen of this same person, in the thirty\nsecond psalm; and description is couched in the first person, as what\nhimself had experienced. \"When I kept silence, my bones waxed old by\nreason of my roaring all the days long. For day and night thy hand was\nheavy on me; my moisture is turned into the drought of summer.\" There\nis a strong probability that his feeling on this occasion, before he\nconfessed his sin, and obtained a sense of pardon, are here expressed.\nThey are the same which we should suppose he must feel while\ntormentedwith a sense of such enormous guilt.\n\nIII. We are to consider his temper and conduct when reproved by the\nprophet.\n\nThese are the same which we should expect, did we know him to have\nbeen then a penitent. He was indeed taken by guile, and made to\ncondemn himself before he perceived that he was the guilty person of\nwhom the prophet complained. But had he till that time continued\nimpenitent, it is not probable that he would have been instantly\nhumbled, and immediately confessed his sin with true contrition. It is\nmuch more probable that he would have resented the application to\nhimself, as an affront offered to royalty, and avenged himself on the\nLord's messenger.\n\nGod hath power instantly to change the sinner's heart without previous\nawakenings; but this is not the method of grace. Convictions,\nordinarily, if not invariably, antecede conversion, prepare for it,\nand lead to it.\n\nNeither is this the method of grace, only with the sinner at the first\ngreat change, termed the, new birth, but with the saint who falls into\nheinous sins, and thereby resembles the sinner. When a good man yields\nto temptation and falls from his stedfastness, God commonly hides his\nface from him--for a term, and often for a considerable term, he sits\nin darkness--is ready to give up his hope--to conclude that he hath\nbelieved in vain--never loved God or hated sin--never passed from\ndeath into life. In fine, he feels similar pains, and passeth in many\nrespects, a similar change, when renewed again by repentance, as when\nfirst made a new creature.\n\nDo we ever see persons who have been seduced into great and heinous\nsins, brought back to God, and comforted with his presence without\nsensations of this kind? We presume the instance cannot be adduced. We\nshould look with a jealous eye on one who pretended to be an example\nof it. From the methods of grace at present, we may judge of them in\ntimes past. God is the same--sin equally his aversion, and sinners\nalike the objects of his displeasure.\n\nThe supposition that a person is one moment a hardened sinner; the\nnext a thorough penitent, pardoned, restored and comforted of God, is\nso diverse from his common manner of treating great offenders, that it\nshould not be admitted in a given case, without clear and strong\nevidence; and in the case before us there is no evidence; even\ncircumstances have a different aspect.\n\nNo sooner was this offender reproved, than he discovered a humble\npenitent disposition. He, freely confessed his sin, both to God and\nman, as one who had thought on his ways and repented of his\ntransgressions; which could not have been expected of one who after\nthe commission of such crimes, remained thoughtless and secure, till\nthe moment when his guilt and danger were set before him.\n\nBut if David was a penitent before he was visited by Nathan, why had\nhe concealed his repentance? Why spread a veil over it and neglected\nto glorify God by a confession of his sins? Did he think it sufficient\nto confess to God, and humble himself in secret?\n\nSo some argue, and endeavor to cover the sins of which the world knows\nthem to be guilty. But we are far from suspecting this of David.\n\nTo break the divine law is implicitly to condemn it. \"What iniquity\nhave your fathers found in me?\" To conceal sorrow for sin, is in\neffect to justify it. Then only is God glorified by an offender, when\nhe takes the blame and the shame of his sins on himself, acknowledging\nthe law which he hath broken to be \"holy, just and good.\" Of these\nthings, this offender could not be insensible David was indeed under\nstrong temptation to hide his sins. He was the head of a family,\nseveral members of which were abandoned characters. These he had\ndoubtless often reproved. He was the head of a nation, numbers of\nwhich were children of Belial. These he had called to repentance,\nreproved, punished. He had long professed religion--perhaps often\ndeclared its power to change the heart and mend the life. But if his\ncrimes were now made public, he must appear \"a sinner above all who\ndwelt at Jerusalem!\" To have his conduct known would cover him with\nshame, and \"give great occasion to the enemy to blaspheme, and speak\nreproachfully.\"\n\nDid these considerations prevent him from confessing his sins, and\ninduce him to cover his transgressions? They were mostly arguments for\nhis proclaiming his repentance, had his sins been public.\n\nBy his sins he had countenanced wickedness, and set the example of it\nin a dignified station. By his confession he would condemn it, and\njustify the law of God, which forbids it; and by his return to duty,\ndo every thing then in his power, to repair the injury he had done and\nprevent or remove the bad effects of his example. Why then had\nhe neglected it?\n\nThere was only one consideration which could excuse him--that, we\napprehend, justified him. His sins in this affair were not public. It\nappears from several circumstances that they were kept out of sight\ntill the prophet was sent to reprove and publish them, and his\nrepentance of them. Joab knew indeed that the king wished the death of\nUriah. It is not certain that he knew the cause. If he did, it is not\nprobable that he had divulged it.\n\nThat these matters were not transacted openly, or generally known,\nmaybe inferred from two considerations, namely, from Bathsheba's going\ninto mourning for Uriah, and from Nathan's declaration, when he\nforetold the evils which would come on David and his family, to punish\nhis sins on this occasion, notwithstanding his repentance. Mournings\nwere very short among the Hebrews; but this adulteress would not have\nput on mourning, or David delayed to take her to his house, to be his\nwife, till her mourning was ended, had this affair been public. But,\nthat it was not so, is put out of doubt by the language of the prophet\nin his address to the king--\"Thou didst it secretly.\"\n\nIf the matter was not public, the delinquent was not to be criminated\nbecause he did not make it so. Sins committed in secret are to be\nconfessed and mourned only before him who sees in secret. Such seems\nto have been David's fixation from the time of his fall, till the\npublication of his guilt, by the prophet; during which term he felt\nall the horrors of conscious guilt; \"God's hand lying heavy on him.\"\n\nAs it pleased God that both his fall and recovery should be made\npublic, the prophet seems to have delivered his message before\nwitnesses. This took away the ground of temptation longer to hide his\nfins, and cleared the way to a public renunciation, and return to\nduty. And the fallen prince waited no exhortations--needed no\nentreaties--\"I acknowledged my sin unto thee; and mine iniquity have I\nnot hid; I said I will confess my transgressions unto the Lord;\nand thou foregavest the iniquity of my sin.\" *\n\n* Psalm xxxii. 5.\n\nThus the opinion of those who suppose that David remained impenitent\nand secure, till awakened to consideration by the ministry of Nathan,\nis devoid of proof, and even of probability. David's well known\ncharacter--the nature of renewing grace; and the temper and conduct of\nthis transgressor, when reproved by the prophet, concur to prove him\nthen already a penitent; which is confirmed by the consolations\nforthwith administered to him by the Lord's messenger.\n\nIf in this instance God pardoned, and gave a sense of pardon, to so\nheinous an offender, without a moment intervening sense of guilt, and\nevidence of pardon and peace, it must have been a very singular divine\ntreatment of so vile a sinner!\n\nAnd if David, after having been long eminent for piety, lived a year\nof stupid unconcern, under such enormous guilt, it must have been a\nvery strange event! A phenomenon in the history of man, unequalled in\nthe annals of the world! Whether there is evidence to justify so\nstrange a conclusion, judge ye.\n\nIf we have not mistaken our subject, this affair gives no countenance\nto those who pretend religion to be a thing of nought--that it doth\nnot change the heart and life, turning men from sin to holiness.\nGood people may be seduced into sin, but they are soon renewed by\nrepentance--soon turn again to the Lord in the way of duty, confessing\ntheir sins and renewing their purposes and engagements to serve the\nLord--\"That which I know not teach thou me; and wherein I have done\niniquity, I will do no more.\"\n\nNeither doth this affair yield comfort and hope to those, who while\nthey call themselves saints, live like sinners. If _here_, they find\nno comfort and support, where will they find it? The only example\nthought to have been found in \"the footsteps of the flock,\" fails\nthem; and we are left to conclude that sanctification is the principal\nevidence of justification--\"that by their fruits we are to know men.\"\n\nIt is a dark omen when professors paliate their errors and deviations\nfrom duty, by pleading those of saints of old. Those saints erred; but\nthey did not long continue in sin--\"When they thought on their ways\nthey turned by repentance.\" Neither did they flatter themselves in\nallowed wickedness.\n\nIf any allege the sins of former saints in excuse for their own, they\nallege not that which distinguished them as saints, but that which\nthey retained as sinners--not that which they possessed of the image\nof God, but that which remained to them of the image of Satan. This\nthey may have in full, and yet be of their father the Devil. And such\nis the sad state of those who allowed serve sin, under whatever\npretence.\n\nThose who are born of God, favor the thing which are of God. Sin is\nodious in their view. They long for freedom from it--\"Oh wretched man\nthat I am! Who shall deliver me from the body of this death?\"\n\nThe saints wish for heaven, not only that they may see \"their father\nwho is in heaven,\" and the divine Redeemer, \"who loved them and gave\nhimself for them;\" but because there \"the spirits of the just are\nmade perfect\"--because there they expect to be holy as God is holy--\nbecause there, to be \"satisfied with God's likeness, and rejoice\nalways before him.\" May God give us this temper, and keep us to his\nkingdom, for his mercy's sake in Christ. Amen.\n\n\n\n * * * * * *\n\n\n\nSERMON XI.\n\nGeneral Character of Christians.\n\nGalatians v. 24.\n\n\"And they that are Christ's have crucified the Flesh, with the\nAffections and Lusts.\"\n\n\nSt. Paul is supposed to have been the first herald of gospel grace to\nthe Galatians; and they appear to have rejoiced at the glad tidings,\nand to have received the bearer with much respect. But after his\ndeparture, certain judaizing teachers went among them, and labored but\ntoo successfully, to alienate their affections from him, and turn them\nform the simplicity of the gospel.\n\nThe malice and errors of those deceitful workers, and the mischief\nwhich they occasioned at Galatia, caused the writing of this epistle:\nwhich, like the other writings of this apostle, reflects light on the\ngospel in general, while it served to correct the mistakes of those\nprofessors of Christianity, and guide their erring footsteps into the\nway of peace and truth.\n\nIt is not our design to enter into the controversy between this\ninspired teacher, and his enemies. We are only concerned to understand\nhim, and shall receive his instructions as communicated from above.\nThe primary design of this epistle was to refute those false teachers\nwho urged circumcision, and the observance of sundry parts of the\nLevitical code, which had been abrogated by the gospel. This appears\nto have been a leading error of those anarchists. That the apostle did\nnot lay the intolerable burdens of the Mosaic ritual, on the\nprofessors of Christianity, was made the ground of a charge against\nhim. St. Paul defended himself by evincing the errors of his\nopponents, shewing that Christians are made free from the ceremonial\nlaw; and that their justification before God is not in virtue of any\nobedience of their own, to either the ceremonial, or the moral law,\nbut of grace through faith in Christ.\n\nIn the former part of the epistle, he shows the impossibility of\njustification in any other than the gospel way--especially in that\nway, to which those false teachers directed--shews that they subverted\nthe gospel, and rendered Christ's sufferings of no effect--\"By the\nworks of the law, shall no flesh be justified--If righteousness come\nby the law, then Christ is dead in vain.\" *\n\n* Chapter ii. 16, 21.\n\nWe conceive these to be obvious truths, and wonder that they should be\nmatter of doubt, or dispute, among those who are favored with\nrevelation, and receive it as given of God. Perfect obedience is\nevidently the demand of the divine law, and condemnation is denounced\nagainst the breakers of it. \"This do, and thou shalt live, but the\nsoul that sinneth, it shall die.\" * But none of our race keep the law.\n\"There is not a just man upon earth, that doeth good and sinneth not.\"\nThe scripture hath concluded all under sin, that the promise \"by faith\nof Jesus Christ, might be given to them that believe.\" Mankind are\n\"shut up to the faith in Christ..\" This is the way in which God \"hath\nmercy on whom he will have mercy. He that believeth shall be saved;\nbut he that believeth not shall be damned.\" Therefore the hope of the\napostle, in the way of faith, while discarding hope in any other way.\n\"Knowing that a man is not justified by the works of the law, but by\nthe faith of Jesus Christ; even we have believed in Jesus Christ,\nthat we might be justified by the Faith of Christ, and not by the\nworks of the law.\"\n\n* Lev. xviii. 5. Ezek. xviii. 4.\n\nFrom the reasoning of the apostle, the false teachers at Galatia seem\nnot to have urged obedience to the whole law. Circumcision they taught\nto be indispensible. St. Paul allures them, that if they were under\nobligation to receive circumcision, they were equally obliged to keep\nthe whole law; and that they bound themselves to this by submitting to\nbe circumcised--that if they reverted to the law, and placed their\ndependence on their obedience to it, they renounced the grace of\nChrist, and would not be benefited by it.\n\n\"Behold, I Paul, say unto you, that if ye be circumcised. Christ\nshall profit you nothing. For I testify again to every man that it is\ncircumcised, that he is a debtor to keep the whole law. Christ is\nbecome of none effect unto you, whosoever of you are justified by the\nlaw, ye are fallen from grace,\"\n\nWhile such was the state of those who followed the judaizing teachers,\nthose who retained the gospel as taught by the apostle, had another\nhope--a hope which would not make ashamed--a hope in divine grace\nthrough faith in Christ--\"We through the spirit wait for the hope of\nrighteousness by faith. For in Jesus Christ neither circumcision\navaileth any thing, nor uncircumcision; but faith which worketh by\nlove.\"\n\nSuch is every Christian's hope before God. He \"counts all things to be\nloss and dung that he win Christ; but the righteousness which is of\nGod by faith.\"\n\nBut while St. Paul was exhibiting and urging these important truths,\non the wavering Galatians, he foresaw, that it would be objected, that\nthe scheme which he advanced, tended to licentiousness--that if men\nmight be saved by faith without the works of the law, they might\nindulge themselves in sin--that this would render Christ the minister\nof sin. The same objection appears to have been made at Rome, where a\nfaction existed similar to this at Galatia. This consequence the\napostle rejected with abhorrence. \"Do we then make void the law\nthrough faith? God forbid: Yea we establish the law.\"\n\nThe Levitical code included both the ceremonial and the moral law.\nThough St. Paul declares justification unattainable by obedience to\neither or to both, he did not set aside the moral law, as no longer\nobligatory, as he did the ceremonial. This latter had answered the\nends of its appointment, and was abolished by fulfillment. It was only\na shadow of good things to come, and fled away before that of which it\nwas a shadow. Christ had therefore blotted it out and taken it away.\nBut the moral law was not done away. Christ hath fulfilled it for\nthose who believe on him; but it doth not therefore cease to be\nobligatory upon them. It is of universal and eternal obligation. The\nsalvation of mankind, doth not, however, depend on their obedience to\nit. If it did, they could not be saved, because all mankind have\nbroken it. \"Salvation is of grace, through faith.\"\n\nInstead of setting Christians free from obligation to keep the moral\nlaw, what Christ hath done for them strengthens their obligations to\nobey it. An increase of mercies is an increase of obligations to serve\nthe Lord.\n\nBut yet more is done to secure obedience from those who are Christ's\n--yea enough to secure it. A change passeth on them, when they become\nhis, which reconciles them to the law, and causes them to delight in\nit, and in the duties which it enjoins. This produces a pleasing\nconformity to it--\"his commandments are not grievous.\" Their obedience\nis sincere and universal. Others may render a partial obedience, out\nof fear, but the obedience of the renewed flows from love, and hath\nrespect to all God's commandments.\n\nRemains of depravity abide in the Christian, but they do not\nhabitually govern in him. That they are not wholly purged out of his\nnature, is to him the occasion of grief--causes him to go sorrowing:\nBut he doth not gain complete deliverance till he puts off the body.\nHe puts on, however, the gospel armor, and maintains a warfare against\nhis own corruptions within, no less than against the powers of\ndarkness without. Though sometimes wounded, and made to go on his way\nhalting, he is in his general course victorious, rising superior to\nopposition, and living unto God. \"Whosoever is born of God, doth not\ncommit sin; for his seed remaineth in him, and he cannot sin, because\nhe is born of God\"--cannot sin: like others, allowedly and habitually.\n\"How shall he who is dead to sin, live any longer therein?\"\n\nSuch is the character of the Christian, as drawn in the bible; so that\nall ground of objection to the gospel scheme, as drawn by St. Paul, is\nremoved. Those who are Christ's instead of taking liberty to sin,\nbecause \"they are not under the law, but under grace,\" are of all men\nmost careful to do God's commandments; and from the noblest\nprinciples. Their obedience is not servile, but filial.\n\nThis is the spirit of the text. _They that are Christ's have crucified\nthe flesh, with the afflictions and lusts--HAVE crucified_. The change\nwhich frees from the governing power of indwelling corruption, and\ndisposeth to walk in newness of life, hath already passed upon them.\nNone are Christ's till this change takes place in them.\n\nBut while the apostle vindicates the doctrine of grace, and shews its\nbeneficial influence on the morals of men, care is taken to guard\nagainst mistakes on the other hand--not to give occasion to consider\nrenewing grace as wholly eradicating the principles of depravity, and\nputting an end, at once to the spiritual context. This subject is\ntreated more largely in the epistle to the Romans.* But the opposition\nof natural and gracious principles, is here mentioned, and some of its\neffects described. \"The flesh lusteth against the spirit, and the\nspirit against the flesh; and these are contrary the one to the other;\nso that ye cannot do the things that ye would.\"\n\n* Chapter vii.\n\nIn every man, whatever may be his character, there are different\nprinciples, which, struggle and contend with one another. The natural\nman feels a bias to wickedness, and wishes to indulge his depraved\ninclinations. But reason forbids, and conscience remonstrates, and\nwarns him to beware what he doth--reminds him that to yield to passion\nis wrong--to indulge appetite unreasonably is sinful--that for these\nthings God will bring him into judgment. Thus the principles implanted\nin the mind, by the God of nature, withstand the sinner in his way,\nand resist him in his course; they hold him back and restrain him from\ngratifying his natural desires--from doing that to which he is\ninclined, and hath power to do. By this means he is prevented from\ngiving full latitude to his corruptions; yea, he is sometimes\ninfluenced to do good. Herod was a vile character; but \"he feared\nJohn, knowing that he was a just man, and an holy, and observed him;\nand when he heard him he did many things, and heard him gladly.\" *\nMany similar instances might be adduced. There is not a sinner who\ndoth not feel the natural bias, and the power of reason and\nconscience, driving and contending within him; and sometimes the one\nprevails to influence his conduct, and sometimes the other.\n\n* Mark vi. 20.\n\nNeither is the Christian free from similar struggles. Reason and\nconscience have naturally the same power in him which they have in\nothers. The corrupt bias, is also weakened in renovation; yea receives\na deadly wound. But it is not immediately destroyed. Still its\ninfluence is felt, and its effects observed. Sometimes it evinceth so\nmuch power, that its deadly wound seems to be healed. Reason and\nconscience, strengthened by renewing grace, ordinarily prevail over\nindwelling depravity; but not without a struggle, as every Christian\ncan testify--neither do the better principles always conquer.\nSometimes the opposing principles, or powers, prevail, and lead to\nerror and wickedness. Thus \"the flesh lusteth against the spirit, and\nthe spirit against the flesh--so that ye cannot do the things that ye\nwould.\"\n\nNeither the regenerate, nor the unregenerate, are free to do all that\nto which the generally governing principle inclines. The difference\nbetween the renewed, and the unrenewed, is not that the former is free\nfrom temptation, the latter overcome by it, at every attack. Neither\nis the case. Both meet with temptation, and often that which is\nsevere. Each sometimes overcomes; at other times is overcome by it.\nBut the renewed formed to the habit of attention and watchfulness, and\nlooking to God for help, and acting, in the main, uprightly before\nGod, is usually a conqueror; while the unrenewed, habitually careless,\nand negligent of watchfulness and prayer, is more often conquered, and\nhurried into error and wickedness. The renewed are chiefly\nrestrained by love to God and duty; the unrenewed by fear of\npunishment; Though fear hath a degree of influence on the former; and\nother considerations, beside fear, are not wholly, devoid of influence\non the latter.\n\nHow far a Christian may be influenced by remaining corruption, and\ncarried away by the prevalence of temptation; or how far a sinner may\nbe restrained by the influence of those principles and considerations,\nwhich withstand him in his course, we are unable to determine. That\nboth feel and are influenced by those opposing principles, is not\nmatter of doubt. We experience it in ourselves, whatever our\ncharacters may be; and we observe it in others. None are so moulded\ninto the divine image, as to become perfect--neither doth depravity\nattain so complete an ascendant over any who remain in the body, as to\ndivest them of all restraints, and yield them wholly up to the vicious\npropensity. Restraints, yea inward restraints operate in degree, on\nthe most depraved.\n\nThis is a mixed state. The good and the bad are here blended together.\n\"The wheat and the tares must grow together until the harvest\"--yea\nnot only in every field, but in every heart. None are perfectly good,\nor completely bad, while in this world. The finishing traits of\ncharacter are referred to that to come. In that world we expect, that\nboth the righteous and the wicked, will be perfect in their kind\n--\"the spirits of the just be made perfect\"--those of the opposite\ncharacter put on the full image of their infernal parent.\n\nIMPROVEMENT.\n\n_If those who are Christ's have crucified the flesh, with its\naffections and lusts_, How stands the case with us? Are we thus made\nto differ from the wicked world? Do we love God--believe on his Son--\ndo his commandments, and trust his grace? Then, \"to us to live is\nChrist, and to die gain.\" Here we must have trials--this is not our\nrest. But the time is short. Soon we shall be called \"from our labors,\nand our works will follow us,\" Soon we shall be with Christ--behold\nhis glory, and rejoice in his presence. Happy state!\n\nBut let us beware deception. Some \"hold a lie in their right hands;\ncry peace when there is no peace to them.\" Let us commune with our own\nhearts; attend to our temper and conduct; inquire whether we have\ntaken up our cross, and are following Christ? Whether the spirit of\nChrist dwelleth in us. If we have not his spirit, we are none of his.\n\"If we have his spirit we walk as he walked.\" If this is our happy\nstate, we shall ere long hear from our Judge, \"come ye blessed of my\nFather, inherit the kingdom prepared for you from the foundations of\nthe world.\" But if found sinners, a very different doom awaits us.\n\n\n\n * * * * * *\n\n\n\nSERMON XII.\n\nThe aggravated Guilt of him who delivered Christ to Pilate.\n\nJohn xix.10, 11.\n\n\"Then saith Pilate unto him, 'Speakest thou not unto me? Knowest thou\nnot that I have power to crucify thee, and have power to release\nthee?' Jesus answered, 'Thou couldest have no power against me, except\nit were given thee from above: Therefore he that delivered me unto\nthee hath the greater sin.'\"\n\n\nJudea was conquered by the Romans and reduced to a province of their\nempire, before Christ suffered for the sins of men. When the Jews\nconspired his death, Pilate was governor of that province. The power\nof life and death was in his hands. Though said to have been devoid of\nprinciple, he was unwilling to give sentence against Jesus. Free from\nJewish prejudices, he was convinced of Christ's innocence; that he had\ncommitted no offence, either against his own nation, or against the\nRomans; but that for envy he had been arraigned, condemned, and\ndelivered up as a malefactor.\n\nA mighty prince was then expected to arise in Israel. That he would\nsave his people from their enemies, and crush the powers which held\nthem in subjection, was the general idea entertained of him. But the\nJews had no expectations of such a deliverer in the Son of Mary; nor\ndid the Roman Governor see aught in him to excite suspicion of a\nformidable enemy. He wished, therefore, to release him; repeatedly\ndeclared him not guilty; and would have set him at liberty, but the\nJews opposed. They declared that \"by their law he ought to die,\nbecause he made himself the Son of God\"--or gave himself out for the\nexpected Messias.\n\nThis was probably the first hint which Pilate received of this nature,\nand it seems to have alarmed him. \"When he heard that saying he was\nmore afraid.\"\n\nPilate was not an Atheist. He appears to have had some knowledge of a\ndivine existence and belief of a superintending providence. Living\namong the Jews, he was, no doubt, acquainted with their religion, and\ntheir expectations of a deliverer; and if there was a suspicion that\nthis was that deliverer, it concerned him to act with caution; at\nleast to make inquiry. He therefore returned to the judgment hall, and\nentered on another examination of the prisoner. He began by inquiring\nafter his origin. \"He said to Jesus, Whence art thou? But Jesus gave\nhim no answer.\" The test follows, in which we observe the following\nparticulars, viz:\n\nI. Pilate blaming Jesus, for refusing to answer him--boasting of his\npower, and appealing to our Lord, that he possessed it. _Speakest thou\nnot unto me? Knowest thou not that I have power to crucify thee, and\nhave power to release thee_?\n\nII. Christ reminding Pilate, that he possessed only delegated power;\nintimating that he was accountable for the use he made of it. _Thou\ncouldest have no power against me, except it was given thee from\nabove_.\n\nIII. Christ aggravating the guilt of those who had delivered him to\nPilate, from a consideration of the power which he possessed, in which\nthere might be an allusion to Pilate's character as an unprincipled\nman. _Therefore, he that delivered me unto thee hath the greater sin_.\nWe will treat of these in their order.\n\nI. We observe Pilate blaming Jesus for refusing to answer him;\nboasting of his power, and appealing to our Lord that he possessed it.\n_Speakest thou not unto me? Knowest thou not that I have power to\ncrucify thee, and have power to release thee_?\n\nBut why is Christ faulted? He had said enough to convince the court of\nhis innocence. The judge had repeatedly and publicly declared it. \"I\nfind no fault in him.\"\n\nChrist's silence was not sullen, or contemptuous. He had said enough.\nHis silence was prudent--perhaps necessary. He had come into the world\nto suffer--\"to make his soul an offering for sin.\" Had he said more,\nperhaps Pilate had not dared to give sentence against him. Had not\nChrist died the ends of his coming had been frustrated. Therefore was\nhe now dumb before his oppressors, agreeably to the prophecy. \"He is\nbrought as a lamb to the slaughter, and as a sheep is dumb before his\nshearers, so he opened not his mouth.\"\n\nIt was necessary that evidence should be given of Christ's innocence,\nsufficient to convince the honest mind, that he was not a malefactor\n--that he did not die for his own sin. This had been given. It was\nenough--rendered his murderers inexcuseable. The wisdom of providence\npermitted no more.\n\nPilate declared himself convinced. But then _he had power either to\ncrucify Christ, or to release him_. He felt himself possessed of this\npower, and appealed to our Lord whether he did not possess it.\n\nPilate knew what was right--what he ought to do. Conscience directed\nhim to acquit the guiltless. But this did not necessitate him to do\nit. He had power to do right. He had power also to do wrong.\n\nOthers possess similar power. Every moral agent hath power to obey or\ndisobey the dictates of his conscience. It is not the method of heaven\nto compel men to good, or leave them to be compelled to evil. God\nintended man to be a free agent, who should choose for himself the\npart he would act; and endowed him with a self determining power, to\ncapacitate him to choose. Devoid of this power, he could not be\naccountable.\n\nMan ought to be governed by reason and conscience. These make known\nhis duty, and offer proper motives to induce him to discharge it. But\nthey do not oblige him to it. It is referred to his own choice. If he\nprefer doing wrong, to doing right, he may do it.\n\nThis is exemplified in the case before us. Sufficient evidence was\ngiven of Christ's innocence. The judge was convinced, and knew that it\nwas his duty to treat him as innocent. But if to answer worldly ends,\nor in any respect to gratify depravity, he preferred crucifying the\nguiltless, he had power to do it. Though Jesus was the Son of God, God\nhad left him in the hands of the enemy. \"It was their hour and the\npower of darkness.\" They chose and conspired his death. The Jews would\nnot receive such a Messias. Pilate did not choose to offend the Jews.\nThe former urged his crucifixion, for fear \"all men would believe on\nhim.\" The latter was prevailed with to condemn the guiltless, because\nhe wished to gratify the chiefs of the nation which he governed. Both\nsinned against the light of their own minds, not of necessity, but out\nof choice--knowingly did wrong to gain worldly ends; or avoid temporal\ndisadvantages.\n\nSinners commonly act on the same principles. They can distinguish\nbetween good an evil--can \"judge of themselves what is right.\" They\nknow it to be their duty to choose the good, and refuse the evil. But\npossessing power to counteract the dictates of conscience, often to\ngain worldly ends, and answer sinister views, do counteract them\n--choose that for which they are condemned of themselves.\n\nIt is folly to pretend that our choices are necessary. The proposition\ninvolves absurdity. Choice and necessity are often opposites.\n\nSome bewildered in the labyrinth of metaphysics have doubted the\nplainest truths--the existence of matter! And even their own\nexistence! But these doubts are a species of madness. To the person of\ncommon sense they are unnecessary. Let him only believe his senses,\nwhich the author of nature hath given to instruct him, and they will\nall vanish.\n\nIn the case before us, a single glance inward, carries full conviction\nthat we are free. To offer arguments in proof is superfluous--is\ntrifling--it is to ape the philosopher who attempted to syllogize\nhimself into a conviction of his own existence! *\n\n* Cogito, ergo sum. Descartes.\n\nFrom the knowledge of our capacity, and liberty of choice, ariseth\nsense of merit and demerit. And thence our expectation of reward or\npunishment from an enlightened and righteous tribunal. Were we\nnecessitated to actions, now, the most criminal, we should have no\nsense of guilt; neither should we fear condemnation from a just judge\non their account. Did we choose such actions, if we knew our choices\nto be the effect of invincible, supernal influence, they would give us\nno concern. On our part, no criminality would be attached to them; it\nwould rest with the efficient. Had Pilate been compelled to give\nsentence against Christ, he would have had no sense of guilt; nor\ncould he have been justly criminated. But when the motives which\nactuated him, and his freedom of choice are considered, he must have\nbeen condemned of himself, and of all mankind.\n\nWhen Pilate appealed to our Lord, that he was possessed of power,\neither _to crucify or release him_, the justice of the claim is\nadmitted; but then,\n\nII. He is reminded by the divine prisoner, that he possessed only\ndelegated power, intimating that he was accountable for the use he\nshould make of it. _Thou couldest have no power against me, except it\nwere given thee from above_.\n\nPilate probably prided himself on his exaltation. He was set in\nauthority. In his province, his power resembled that formerly in the\nhands of the Babalonish tyrant: \"Whom he would he slew, and whom he\nwould he kept alive.\" It might flatter his pride to end himself the\njudge of Judah; others as being of divine origin--the Son of God--the\nexpected Messias, who was to deliver Israel. and raise them to power.\nPerhaps he valued himself on power to do either right or wrong--that\nhe was necessitated to neither. _Knowest thou not that I have power to\ncrucify thee, and have power to release thee_?\n\nThough Christ had given him no answer when Pilate demanded his origin,\nhe now reminds him, boasting of his power, that it was all derived, or\ndelegated; particularly that which he possessed over his prisoner,\nwhom he had acknowledged to be faultless: _Thou couldest have no power\nagainst me except it were given thee from above_. As though he had\nsaid, \"Remember Pilate, that with all your high feelings, and parade\nof power, you have no power which is properly your own; none which is\nnot derived from above; none for the use of which you are not\naccountable. There is one who ruleth in the kingdoms of men, and\ngiveth them to whomsoever he will, and setteth up over them the basest\nof men,\" To answer his mysterious purposes you are now in authority;\nbut forget not whence it is derived, and the consequences of abusing\nit. \"There may be oppression of the poor, and violent perverting of\njudgment and justice in a province, but marvel not at the matter; for\nhe who is higher than the highest regardeth\"--he will set all right in\nthe end. For the use which you make of your powers, you must give\naccount to him.\n\nSuch seems to have been the import of Christ's reply to this haughty\nruler, boasting of powers, on this occasion. What sentiments it raised\nin the breast of this Roman, we are not informed; but the reply was\nfull of salutary counsel and instruction. Had Pilate regarded it as he\nought, it would have prevented him from having been a principal actor\nin the vilest enormity ever committed on this globe.\n\nPilate seems to have felt in degree, the weight of Christ's reply, and\nto have been the more concerned. For it follows: \"From thenceforth\nPilate sought to release him.\" He had sought it before. \"From\nhenceforth,\" he was yet more desirous to set Christ at liberty, and\nexerted himself more earnestly to persuade the Jews to consent to his\ndischarge.\n\nBut this was not all which Christ said on the occasion; he added,\n\nII. Another observation, which related to those who had conspired his\ndeath, and brought him to Pilate's bar; perhaps more particularly to\nJudas, who had betrayed him--therefore HE that delivered me unto thee\nhath the greater sin. If only one person is here intended, as having\ndelivered Christ to Pilate, Judas must have been the person.\n\n\nThat Pilate possessed such power, the power of life and death, is\ndeclared an aggravation of his guilt, who had delivered him to Pilate;\nin which there might be an allusion to Pilate's character as an\nunprincipled man. He was known to be under the government of appetite,\npassion, or selfishness. He had been often guilty of injustice and\ncruelty in his public administration. Therefore had his enemies the\ngreater sin in delivering Jesus unto him.\n\nSuch we apprehend to be the meaning of the text; which hath been\nthought to be obscure and difficult. The difficulty will strike us, if\nwe read the whole passage as it stands in the translation. Pilate\nsaith unto him, Speak thou not unto me? Knowest thou not that I have\npower to crucify thee, and have power to release thee? Jesus answered,\n\nThou couldest have no power against me, except it were given thee from\nabove; THEREFORE he that delivered me unto thee hath the greater sin.\n\nThe last clause seems at first view, to refer to the words which\nimmediately precede, which is to understand our Savior as aggravating\nthe guilt of those who delivered him to Pilate, from the consideration\nof Pilate's power having been derived from above.\n\nThis cannot be the meaning. All power in the hands of creatures, maybe\ntraced to the same source. It is derived from above. But the source\nwhence power is derived is out of the question respecting the merit or\ndemerit attending the use of it. The guilt of him who delivered Christ\nto Pilate, was neither increased nor diminished by it.\n\nThe consequence, THEREFORE he that delivered me unto thee hath the\ngreater sin, looks back to words preceding--I have power to crucify\nthee, and have power to release thee. His sin was great, who delivered\nChrist to such an one; to one possessed, of his power, and of his\ncharacter; much greater than though he had delivered him to one devoid\nof power to crucify; or to one who was a man of principle. Delivering\nJesus to Pilate was like delivering Daniel to the lions; or the three\nchildren to the fiery furnace. The rage of the lions, and the power of\nthe flames, were restrained by the greater power of God; but no thanks\nto the enemies of those holy men--they could be considered in no other\nlight than that of murderers.\n\nThe Supreme ruler could have restrained Pilate and have prevented his\nhaving yielded to Christ's enemies, and given him to their will. But\nthe determinate counsel of heaven had otherwise resolved before the\nincarnation. \"It was necessary that Christ should suffer, and enter\ninto his glory.\" Therefore was he given up to the rage of his enemies\nwho thirsted for his blood.\n\nChrist's crucifixion was the design of his enemies in delivering him\nto Pilate. This was their sin. God overruled it for good, and made it\nthe occasion of glory to himself, and salvation to sinners. This is no\nalleviation of their guilt. \"They meant not so; neither did their\nheart think so. For envy did they deliver him.\"\n\nWhat Christ said concerning the source, whence Pilate derived his\npower, comes in by a parenthesis. It is unconnected with the other\nparts of the sentence, which is complete without it. \"I have power to\ncrucify thee--The greater is their sin who delivered me to you. But\nyou have no power against me that you have not received from above.\nRemember it is derived from heaven, and to the God of heaven you are\naccountable for the use you make of it.\"\n\nThis memento, which comes in by the bye, was a proper caution to the\nruler not to abuse his power. Had he acted agreeable to the evident\ndesign of it--so acted, as to have been justified to himself, and able\nto give a good account to the source of power, for the use he made of\nthat which was delegated to him, it would have prevented him from\ndelivering Jesus to his enemies, add kept him clear of a crime, the\nperpetration of which, darkened even the natural world, and throw it\ninto convulsions!\n\nPilate felt so much force in the warning, that he was perplexed. He\nwished to acquit the prisoner; of whose innocence he was satisfied;\nhut he feared the Jews. He was probably apprehensive that they might\ninform against him at Rome, as he knew, that much of his past\nadministration could not be justified. He had not therefore the\ncourage to tell the Jews, that justice forbad, and he would not\ncondemn the guiltless. What had he to do with justice, who had often\nsported with it, to gratify his passions, or gain his selfish\npurposes? Who had done it openly, and it was matter of public\nnotoriety? The Jews urged, \"if thou let this man go, thou art not\nCaesar's friend.\" Pilate trembled; but his fear of Caesar prevailed\nabove his fear of God. \"He conferred therefore, that it should be as\nthey required, and delivered Jesus to their will.\"\n\nREFLECTIONS\n\nI. When we contemplate these things, what a series of wonders rise to\nour view? The state of man--the way in which he was brought into it;\nand that in which only he could be delivered from it, are all\nmysterious! Man had ruined himself--ruined his race! Human guilt could\nnot be expiated without blood! Without blood divine! Man had sinned,\nand the Son of God must suffer, or sin could not be pardoned! No other\nsacrifice could make atonement. Christ consented to undertake the work\nof our redemption--to \"make his soul an offering for sin!\" But how? He\nmust take human nature! Become man! Wonder of wonders! Still\ndifficulty remained. He must die, \"the just for the unjust!\" In what\nmanner could this be accomplished? Christ's sufferings would be, of\nall crimes, the most sinful, in those by whom he suffered. No good man\ncould knowingly take part in them. They could only be the work of\nChrist's enemies, and of the enemies of God, and goodness.\n\nIt is no small part of this mystery, that the good should oppose, and\nthat it should be their duty to oppose, that which had become\nnecessary for man's salvation! And that the wicked should be engaged\nto do that which was requisite for this end! And that their enmity\nagainst God and the Redeemer, should excite and influence them\nthereto!\n\nBut though every thing relating to this matter is too deep for us.\nDeity had no embarrassment. To omniscience all was easy and obvious.\nThe great Supreme needed only to sit at helm, superintend and overrule\nthe lulls of apostate creatures, to effect the purposes of his grace!\nNeed only to permit man freely to follow his own inclinations! \"The\nwrath of man would thus be made to praise God;\" and the designs of\nmercy be accomplished! The greatest good be occasioned by the greatest\nevil! God glorified, and sinners saved!\n\nThe mystery of redemption was veiled, till atonement had been made\nfor sin. That satisfaction was to be made to divine justice, by\nthe sufferings of a divine person, remained a hidden mystery, till\nexplained by the event. This was necessary. Had the enemy been able to\npenetrate the design, these things would not have been done. Satan\nwould not have instigated, nor his adherents crucified the Lord of\nglory.\n\nThe powers of darkness were laboring to subvert and destroy; they\nvainly thought to defeat the purposes of grace; but were made\ninstrumental in their accomplishment. \"The wise were taken in their\nown craftiness; the purposes of the froward carried headlong; but the\ndivine purposes stood, and God performed all his pleasure! Oh, the\ndepths of the riches, both of the wisdom and knowledge of God! How\nunsearchable are his judgments, and his ways past finding out!\"\n\nII. Another thing which our subject suggests to our consideration, is\nthe way of God with man. God hath provided a savior, and offered\nsalvation--he hath pointed out the way of duty, and commanded us to\nwalk in it--allured us thereto by promises, and barred up the way to\ndestruction by threatenings. Those who enjoy the gospel, have life and\ndeath set before them. But no constraint is laid upon them--they\nchoose for themselves, and the consequences follow.\n\nThough the best services of fallen man are imperfect, and mercy\noffered in Christ his only hope, he hath reason to expect saving mercy\nwhile seeking it in the way of duty, and only while thus seeking. When\nwe \"keep consciences void of offence, toward God and men, then are we\nsatisfied from ourselves,\" and expect the approbation of our judge.\nWhen we act differently, we are condemned of ourselves, and tremble to\napproach the enlightened tribunal.\n\nThese views are natural--they are written on the heart or conscience,\nby the creator's hand, and indicate what we may reasonably expect from\nhim who knows our hearts--from him who is moral governor of all\nworlds.\n\nAs we know ourselves to be free agents, and as we possess only\ndelegated powers, we are certainly accountable for the use which we\nmake of those powers. The duties which rise out of such a situation,\nand the consequences which will follow, according to the manner in\nwhich we act our parts, need not to be pointed out--they lie open to\nevery eye.\n\nIII. When we consider the struggle in Pilate's breast, between sense\nof duty, and a desire to please the world, and how it terminated, we\nsee the danger of wanting fixed principles of rectitude--of not being\ndetermined, at all events, to do right, whatever may be the\nconsequences.\n\nPilate's duty was plain. He knew his duty--felt his obligation to do\nit, and wished to do it, that he might feel easy, and not be concerned\nfor consequences. But he had formerly sacrificed conscience to\nappetite, passion, or selfishness, and it was known. This exposed him\nto temptation again to do wrong. He who had violated conscience to\ngain worldly ends, might do it again. Pilate had exposed himself by\npast conduct--could not justify his past administration--his enemies\nmight report him to Caesar--he could not answer for himself before\nCaesar; but if he would again violate conscience, oblige the Jews, in\na matter they had much at heart, he hoped their friendship--that they\nwould spread a veil over his past conduct, and report in his favor at\nRome.\n\nSuch was the situation into which he had brought himself by willful\ndeviations from duty--thence temptations to farther and greater\ndeviations--temptations not easily overcome--temptations by which he\nwas overcome, and seduced to the most horrid wickedness--crucifying\nthe Lord of glory!\n\nThose who would maintain their integrity, and stand in the evil day,\nmust resolve to do right; to obey the dictates of conscience; they\nmust beware the beginnings of sin; hold no parley with the enemy;\nnever hesitate, whether it is not best, in any case to yield to\ntemptation; nor make attempts to please those who wish them, and dare\nto importune them to counteract the light of their own minds--\n\"trimming their way to seek love.\"\n\nTo enter on such a course, is to go on forbidden ground. It is to\npass the bounds, and go into the way of seduction. \"Enter not into the\npath of the wicked, and go not into the way of evil men. Avoid it,\npass not by it, turn from it, and pass away.\" *\n\n* Proverbs iv. 14.\n\nWhat the poet observes, respecting one species of temptation, holds,\nin degree, of every other.\n\n\"In spite of all the virtue we can boast, The _person_ who deliberates\nin lost.\"--Young.\n\n\n\n * * * * * *\n\n\n\nSERMON XIII.\n\nThe Trial of Peter's love to Christ.\n\nJohn xxi. 15, 16, 17.\n\n\"So when they had dined, Jesus saith to Simon Peter, 'Simon son of\nJonas, lovest thou me more than these?' He saith unto him, 'Yea, Lord;\nthou knowest that I love thee.' He saith unto him, 'Feed my lambs.' He\nsaith to him again a second time, 'Simon son of Jonas, lovest\nthou me?' He saith unto him. 'Yea Lord; thou knowest that I love thee.'\nHe saith unto him, 'Feed my sheep.' He saith unto him the third time,\n'Simon son of Jonas, lovest thou me?' Peter was grieved, because he said\nto him the third time, 'Lovest thou me?' And he said unto him, 'Lord,\nthou knowest all things; thou knowest that I love thee.' Jesus saith\nunto him, 'Feed my sheep.'\"\n\n\n\"This was the third time that Jesus shewed himself to the disciples\nafter he was risen from the dead.\" But it was not the last time. \"He\noften shewed himself alive: after his passion, being seen of them for\nforty days, and speaking of the things pertaining to the kingdom of\nGod.\" Once he appeared to a Christian assembly--\"was seen by above\nfive hundred brethren\" at the same time. When he had given to his\ndisciples those infallible proofs of his resurrection, and those\ninstructions, which their work required, \"while they beheld, he was\ntaken up; and a cloud received him out of their sight.\"\nThis visit was made to a part of the disciples at the sea of Tiberias;\nwhither they had retired after the crucifixion; but whether to follow\ntheir former occupation, or in expectation of meeting there the risen\nSavior, who had promised to manifest himself to them in Galilee, we\nare not informed. They were however engaged in fishing, when after the\nfruitless labors of a night, they saw Jesus in the morning standing on\nthe shore.\n\nGod looks favorably on his people when he sees them employed in honest\nsecular business; and sometimes manifests himself to them.\n\nThis was a kind instructive visit, to these disciples; especially to\nPeter. Peter was of a bold, forward disposition, naturally eager and\nconfident, and so strongly attached to his Lord, that he thought\nnothing could separate him from him--neither allurements, nor terrors.\nTherefore when Christ warned his family of his approaching sufferings,\nand the effect which they would have on them--that \"they would be\noffended because of him--yea be scattered from him and leave him\nalone:\" Peter did not believe him! He had such love to Christ, and\nfelt so determined to adhere to him, in all extremities, that he dared\nto declare, \"Though all shall be offended, yet will not I.\" And when\nhis Lord, assured him that he would thrice deny him that very night,\nhe was not convinced. It only served to draw from him a more vehement\nand positive assertion, \"If I should die with thee I will not deny\nthee in any wise.\" But he soon found his mistake. Three times, before\nthe next morning dawned, did he deny his Savior--with oaths and\nimprecations did he deny him!\n\nThis sinner was soon renewed by repentance. And one design of Christ's\nvisit at this time, seems to have been to assure the penitent, that\nhis sin, in \"denying the Lord who bought him,\" was pardoned, and that\nhe was confirmed in the office to which he had been previously called.\nBut the manner in which this was done carried in it a reproof, which\nmust have called his sin to remembrance, causing his soul to be\nhumbled in him. Let us turn our attention to the subject.\n\n_In the text we see Christ questioning Peter, and trying his love\n--Peter appealing to Christ for the reality of it--and Christ\ndirecting Peter how to manifest his love to him--by feeding his\nflock_.\n\nI. We see Christ questioning Peter and trying his love. _Simon, son of\nJonas, lovest thou me more than these_?\n\nSimon was the original name of this apostle. Cephas and Peter, which\nsignify a rock, or stone, were names given him of Christ, expressive\nof that firmness of character, for which he was remarkable. These\nthough commonly used, after they were given him, were omitted on this\noccasion; probably as a tacit reproof of his denial of his Lord, a\nlittle before; which had been occasioned by the failure of his\ncourage--by the deficiency of his firmness.\n\nThe manner in which his divine master, here addressed this disciple,\nseemed to imply a doubt of his love; or of the supremacy of it. CHRIST\nknew the heart. Peter's love was not hidden from him. But while he\ndwelt with men, he treated people according to their apparent\ncharacters; thereby setting an example to his followers who can judge\nothers only by appearances or that which is external.\n\nJesus did not immediately address himself to Peter, as soon as he had\nmade himself known; but after he had been some time in the company of\nthese friends and followers, and they had made a friendly meal\ntogether, he turned to this disciple, and in the presence of his\nbrethren, who had witnessed his high professions of love, and\ndetermination never to forsake or deny him, and the part he had acted\nsoon after, addressed him, as in the text; _Simon, son of Jonas,\nlovest thou me more than these_?\n\nWhat had happened a little before, rendered this question highly\nproper. One of the twelve had fallen. One, whom the others had not\nsuspected. Nothing had appeared, which marked out Judas for the\ntraitor, during the time of his going out and in with the other\ndisciples. Christ, though he knew him, and gave frequent intimations\nthat there was a traitor among them, had never designated him. When\nthey were told that one of them should betray their Lord, their eyes\nwere not turned upon Judas, but each one appeared jealous of himself,\n\"Lord is it I?\" But his hypocrisy had now been made manifest and he\nhad gone to his own place. Such had he been found who was the steward\nin Christ's family! That with respect to him, the other disciples had\nbeen deceived, now appeared. And Peter, who had been To forward and\nzealous, and professed such warm love to Christ, had lately denied\nhim! And though he had returned, professing himself a penitent, his\nsincerity is questioned, and he is called on, to clear up his\ncharacter.\n\nIt was important that this matter should be determined, that the other\ndisciples might know how to treat this late offender--whether he was\nto be received as a brother, or to be considered as deposed from his\noffice, and to be succeeded by another. This was probably the reason\nof Christ's addressing him, as here in the presence of his brethren.\n_Lovest thou me more than these_?\n\nIf he had the love of Christ dwelling in him, and that love was\nsupreme, Christ would forgive the past and continue to employ him as a\nshepherd to feed his flock. Therefore did he apply to this late\noffending pastor, and demand of him in the presence of his brethren,\nwhether he really loved him, with such a love as was necessary to\nconstitute him a disciple.\n\nThis had been long before settled, and determined, to be love superior\nto that which is borne to the world, or the riches and honors, or\nfriendships and relations of it, or even life in it. \"He that loveth\nfather or mother more than me is not worthy of me: He that loveth son\nor daughter more than me is not worthy of me: He that taketh not his\ncross and followeth after me, is not worthy of me: He that findeth his\nlife shall lose it; and he that loseth his life for my sake shall find\nit.\" *\n\n* Matthew x. 37.\n\nThe purport of this and parallel declarations of the divine teacher,\nare not obscure; they plainly teach that we cannot be Christ's\ndisciples, unless our love to him surpasseth that which we bear any\nthing terrestrial. Therefore the question put to Simon, agreeably to\nthese prior definitions of that love to Christ which is necessary to\nconstitute a person his disciple, marked particularly by the last\nclause of it, \"more than these?\"\n\nExpositors have generally put another sense on this question, and in\nour apprehension, a mistaken sense. They have considered our Lord as\ninquiring of Simon whether his love exceeded that of his fellow\ndisciples. \"Lovest thou me more than these thy fellow disciples love\nme?\"\n\nThis cannot be the sense of the question. This is a question which\nSimon could not have answered; and which it would have been wrong in\nhim to have attempted to answer; a question therefore which Christ\nwould not have put to put to him, or required him to answer. To have\nanswered it, Simon must have known the heart of others; but to have\npretended to the knowledge of them, would have been claiming a divine\nprerogative.\n\nBut Peter had declared on Christ's forewarning them that \"they would\nall be offended because of him, although all shall be offended, yet\nwill not I.\"\n\nHe had indeed made that declaration; but he had not judged others, or\npretended to determine that they would or would not be offended\nbecause of him. Peter knew that he loved Christ--that the love of\nChrist was generally a governing principle in his heart. He felt the\nstrength of it so sensibly at that time, that he did not conceive it\npossible that any dangers or sufferings could ever induce him to\nforsake his Lord; or in any respect, be offended because of him.\nTherefore his confident declaration, that he would stand by him in\nevery extremity, though he should be left to stand alone. Leaving the\nfuture conduct of others, to determine the measure of their love to\nChrist, he spake only of his own. \"Though all men shall be offended\nbecause of thee, yet will not I be offended.\" As though he had said;\n\n\"I do not pretend to know the hearts of others; but I think I know my\nown; and that I have such love to thee my Lord, that nothing can\nseparate me from thee.\" Jesus answered, \"Verily I say unto thee,\nthat this night, before the cock crow, thou shalt deny me thrice.\"\nPeter replied, \"Though I should die with thee, yet will I not deny\nthee. Likewise also said all his disciples.\"\n\nThey no doubt all spoke the language of their hearts; all expressed\nthe determination of their souls at the time; though they were soon\nconvinced of their mistake--that they did not sufficiently know\nthemselves--their own weakness--the need they stood in of divine\nsupport.\n\nPeter, in particular, expressed the genuine feelings of his own warm\nand honest heart; but without the smallest intimation, that he\nsuspected his fellow disciples; or pretended to judge them.\n\nAnd is there reason to think that Christ would put him upon this work?\nThat he would require him to judge them, and compare his love with\ntheirs? Especially when we consider Christ's former prohibition of\njudging others, which he had early made a law to his disciples. \"Judge\nnot that ye be not judged :\" And remember that Christians are\ndirected, \"in all lowliness of mind, to esteem others better than\nthemselves.\"\n\nSome have been disposed to think highly of themselves, and meanly of\nothers--to say to others, \"Stand by thyself; come not near me; I am\nholier than thou\"--Some, to \"compare themselves with others and exalt\nthemselves above others.\" But not so the humble Christian--Not so the\nmeek follower of Jesus. Nor is there any thing favorable to such\ntemper and conduct to be found in the sacred volume. The spirit and\ntenor of the divine rule is opposed to it, and speaks persons of this\ncharacter, objects of divine aversion.\n\nThis temper, and its opposite, are exemplified in the pharisee and\npublican, who went up to the temple to pray. \"God I thank thee, that I\nam not as other men--or even as this publican.\" Thus the pharisee. But\n\"the publican standing afar off, would not lift up so much as\" his\neyes to heaven, but smote upon his breast, saying, \"God be merciful to\nme a sinner.\" We know which of these met the divine approbation.\n\nNow, is it supposable, that the Savior would put a question to Simon,\nwhich would countenance the pharasaic disposition? Or that he would\nrequire him to judge the hearts of others? Or compare himself with\nothers, in a matter which required the knowledge of their hearts?\n\nIt seems strange that this should be thought by any one, to be the\nsense of Christ's question to Peter; much more that this should be the\nmost common construction of it, by expositors.\n\nII. In answer to our Lord's question to Simon, we find him in the text\nappealing to our Lord, for the reality of his love. \"_Thou knowest\nthat I love thee--Thou knowest all things, Thou knowest that I that I\nlove thee_.\"\n\nIt is observable that Peter rests the whole matter on Christ's\nknowledge of the heart. Peter makes no plea--adduces no evidence--\nmentions no circumstances, evidential of his love to Christ, but\nrefers the matter back directly to him, as the searcher of hearts and\nleaves it with him. _Thou knowest that I love thee_.\n\nThe grieved, and distressed apostle, could have mentioned many things\nas proofs of his love to Jesus; yea of the strength of his affection\nfor him. He might have pleaded his profession respecting Christ, at\nthe time when he was honored with the name of Peter--an honorable\ndistinction, and designed to recommend him to the acceptance of his\nfellow disciples. * He might have mentioned what passed, when Christ\nasked the twelve, whether they \"would also go away?\" When many\noffended at his doctrine forsook him, after having followed him, and\nprofessed themselves his disciples. Simon had on that occasion made a\nnoble profession, shewing that he was a disciple indeed--\"Lord, to\nwhom shall we go? Thou hast the words of eternal life. And we believe\nand are sure, that thou art that Christ, the son of the living God?\"\nHe might have pleaded, that he had singly dared to draw his sword\nagainst the multitude, which came to apprehend his Lord--that he had\nresolutely attacked them, and maintained the conflict, with the whole\nband, till disarmed by a command from his divine Sovereign to put up\nhis sword into its sheath--that he had followed Christ, when most of\nthe others forsook him and fled--had ventured into the judgment hall\nto attend his trial and witness the event--that though there surprised\nand terrified into a denial of Christ, when he saw him contrary to his\nexpectations, resign himself to death, by the wicked hands of\nunbelieving Jews, aided by heathen soldiers, yet that only one kind\nlook from his captive Lord, had brought him to repent and mourn in the\nbitterness of his soul, that he had not agreeably to his former\npurpose, died with his divine master--He might have alleged, that he\nhad not forsaken Christ's family and friends, even when Christ hung on\nthe cross or slept in the tomb; though his most faithful followers,\nhad then been ready to conclude, that they had been deceived, when\n\"they trusted that it was he who should have redeemed Israel\"--that he\nhad watched Christ's corpse, and been with the first to examine the\nreport of his resurrection, and among the first who believed it--and\nthat even then, at that appearance of his Lord, he only of those\npresent, when they saw him standing on the shore, could not wait till\nthe boat should convey him to the land, but had thrown himself into\nthe sea, leaving the fish which they had enclosed, to continue in\ntheir own element, and swam to the shore, not perhaps, without\nendangering his life, that he might not delay to receive and welcome\nhis Lord.\n\n* Matthew xv. 12-19.\n\nThese, and probably many other things, evidential of the reality and\nstrength of his love to Christ, Simon might have alleged,\nnotwithstanding his late defection--distinctions, which perhaps none\nof his fellow disciples could have pleaded; and which, had any share\nof the pharisaic spirit rested on him, might have induced him to claim\nthat superiority to his brethren, which a certain church afterwards\nattributed to him.\n\nTo have mentioned these, might have strengthened the charity of his\nfellow disciples towards him; but he knew that none of them were\nrequisite, to convince Christ of his love. Though he had done, and\nsuffered, and exposed himself for Christ, more than others, he put in\nno claim to a reward--he had done less than was his duty. His\ndependence was on grace. Therefore did he decline the mention, of what\nsome would have boasted, and appealed directly to his Savior, as the\nsearcher of hearts, to judge of the matter in question--of his love,\nand the measure of it--appealed to him who had put the question,\n_lovest thou me more than these?_ To clear up his character and bear\nwitness to the reality and measure of his affection toward him--_Yea\nLord, thou knowest that I love thee_.\n\nIn this appeal he not only shewed his sincerity, but reflected honor\non Christ, by an acknowledgement of his divinity. The knowledge of the\nheart is the prerogative of Deity. \"I the Lord search the heart, I try\nthe reins, to give to every man according to his way, and according to\nthe fruit of his doings. The Lord searcheth all hearts, and\nunderstandeth the imaginations of the thoughts.\" The exalted Savior,\nafterwards made himself known as possessing this power, and appointed\nto exercise it, in adjusting the rewards of another life. \"All the\nchurches shall know that I am he who searcheth the hearts and reins;\nand I will give to every one of you according to your works.\" But this\nhad not been clearly revealed, when Christ paid the visit to his\ndisciples at the sea of Tiberias. The Christian dispensation was then\nscarcely set up. Darkness still brooded on the minds, even of the\napostles. It continued till the outpouring of the Spirit, on the day\nof Pentecost, when the promise of \"the Comforter, to teach them all\nthings, and bring all things to their remembrance,\" was fulfilled. But\nSimon seems to have anticipated these public manifestations and\ndiscoveries--to have at this time been convinced, that Christ was\nomniscient--THOU KNOWEST ALL THINGS; _thou knowest that I love thee_.\n\nIn this appeal, Christ was farther honored, by Simon's open, public\nreliance on his goodness. He had then lately dishonored Christ, by a\nshameful denial--a denial, when to have acknowledged him, would have\ndone him the greatest honor. But such was his confidence in the\ngoodness of his Lord, that he dared to trust himself with him--had no\nconcern, that resentment of the part he had acted, would induce him,\nin whom he trusted, to overlook his penitence, and pass his humble\nconfidence unnoticed--did not fear to trust himself in Christ's hands,\nand leave it to him to make known his character to his fellow\ndisciples.\n\nIn these things the faith of Simon, and the nature of his faith\nappeared. He not only believed Jesus to be the Christ, but he believed\nthe divinity of Christ. His faith did not terminate in a bare assent,\nbut convinced of his sufficiency, and of his justice, and mercy and\nreadiness to forgive the returning penitent, he gave himself up to\nChrist and trusted in him to pardon his sins and save him by his\ngrace. Though sensible of his own demerit, fear did not drive him away\nfrom the Savior, but induced him to return to him and put his whole\ntrust in him.\n\nSuch is the nature of justifying faith. Those who are subjects of it,\ndeeply sensible of their sins, \"look to the Lamb of God, who taketh\naway the sin of the world,\" and place all their dependence on him; and\nthey are not disappointed--; \"Whoso believeth shall not be ashamed.\"\n\nThus Simon's faith and love were owned of Christ; and this late\noffender not only pardoned, but continued in his office; a pastor of\nChrist's flock. _Feed my lambs--Feed my sheep_, were the replies to\nthe appeals made by the offender, that he loved the Savior. In this\nmanner was he directed,\n\nIII. To manifest his love to Christ.--It might have been thought\nthat Simon had fallen from his office when he denied his Lord; with\noaths and imprecations, denied his knowledge of him. If so, he was\nhere restored; Christ entrusted him again with the care \"of his flock\n--which he had purchased with his blood;\" and reappointed him to \"give\nthem their meat in due season.\" His having had this charge here given\nhim, argued the pardon of his offences, and his restoration to favor.\nHe would not have been required to do the work of an apostle, had not\nhis transgression been forgiven, and his sin been blotted out. Judas\nhad no such trust reposed in him after his fall; no such duty required\nof him. \"By his transgression he fell from his ministry and\napostleship, that he might go to his own place, and another take his\noffice.\" Judas repented; but not with repentance unto life. His\nrepentance led to death by his own hand. Diverse was that of Simon,\nboth in its nature and effects. His was \"Godly sorrow, which wrought\nrepentance unto life\"--which caused him to devote himself wholly to\nthe service of the Redeemer, and at last to lay down his life for his\nsake.\n\nREFLECTIONS\n\nI. Our subject teacheth the folly of felt dependence. Who ever\nappeared to have stronger confidence in himself than Peter? Yet few\nhave fallen more shamefully than he.\n\nIf we lean to ourselves, like things will probably befall us. Our\nstrength is weakness. Our enemies are many and powerful; they are long\nversed in the arts of deception; well acquainted with our weakness;\nknow how, and when, and where to attack us to advantage. Left to\nourselves, we should doubtless be snared and taken by them.\n\nSimon was naturally bold and resolute; had great love to Christ, and\nzeal for his honor: Yet all did not enable him \"to stand in the evil\nday.\" If Peter fell, who, left to himself, can stand? Not one. But God\nis able to make the weakest and most feeble stand, and will make them\nstand if they trust in him. \"My grace is sufficient for thee, for my\nstrength is made perfect in weakness.\" Blessed are they who trust in\nhim.\n\nII. An high opinion of a person's own strength, or love to God and the\nRedeemer, is most commonly the prelude to a fall. When one thinks\nhimself strong, and feels secure, he is soon taught weakness and\ndependence, and the need he stands in of a divine guardian, by some\nadvantage gained over him by the enemy: Whereas, those who are\nsensible of their own weakness, and trust in God, are holden up, and\nmade to stand. \"Most gladly, therefore, will I rather glory in my\ninfirmities, that the power of Christ may rest upon--me for when I am\nweak, then am I strong.\"\n\nIII. As self knowledge is of great importance, unnecessary to our\nreforming that which is amiss, and to our trading in him who is able\nto keep us, we should often try ourselves, as in his presence--his, to\nwhom our hearts are open. It becomes us often to retire inward, and\nexamine whether the love of Christ dwelleth in us? _Whether we love\nhim more than these_? Than the world and the things of it? If Christ\nis not uppermost in our hearts, \"we are not worthy of him.\" But if we\ncan answer the question put to Simon, as he answered it, _Lord thou\nknowest all things; thou knowest that I love thee_, happy are we. We\nremain in a state of imperfection--may often have occasion to mourn\nsome practical denial of Christ; still, if _he who knoweth all things,\nknoweth that we love him_, our love to him will not he overlooked; he\nwill own us before his Father, and reward us with eternal rewards.\n\nIV. Christ's disciples, while in the body, often err; if acquainted\nwith ourselves, we must often know this of ourselves; do we then see\nour faults?\n\nIf any who call themselves Christians live in neglect of self\nexamination, and are consequently strangers to themselves, there is\ngreat reason to fear that they are strangers also to the Christian\nlife. The Christian communes much with his own heart, and finds daily\noccasion to mourn before God, that his service is so defective, and\nthat he so often denies his Lord, by heedless lapses, or by suffering\ntemptation to have such power over him. When the Lord looked on Peter,\nand thereby brought to his remembrance the warnings which he had given\nhim, his confidence in himself, and then his fall, he went out and\nwept bitterly.\n\nEvery Christian hath a measure of this spirit, and is grieved at his\nheart, when he calls to mind his shameful denials of his Lord. If any,\nwho think themselves his disciples are blind to their faults, or\nlittle affected with them--ready to excuse or extenuate them,\nespecially if hidden from the world; or feel reluctant to take shame\nto themselves, when they have fallen, it nearly concerns them to\nexamine the grounds of their hope toward God; there is reason to fear\nthat they \"hold a lie in their right hands.\" Those who are Christ's\ndiscern their faults; confess and forsake them. Their falls art made\nthe occasion of greater watchfulness, and care to keep themselves from\nevery wicked thing, and perfect holiness in the fear of God. May he\ngrant this to be our temper, for his mercy's sake in Christ. Amen.\n\n\n\n * * * * * *\n\n\n\nSERMON XIV.\n\nGifts no certain Evidence of Grace.\n\nLuke x. 20\n\n\"In this rejoice not, that the Spirits are subject unto you; but\nrather rejoice, because your Names are written in Heaven.\"\n\n\nAbundant notice of Christ's coming preceded that interesting' event.\n\"To him gave all the prophets witness.\"\n\nNeither was his entrance here unattended. It was announced by an\nangelic choir; by a miraculous star; and by a band of eastern magi.\nThe manger which contained him, was particularly pointed out to the\nshepherds, and his person designated by inspired Simon and Anna.\nAgain,\n\nWhen entering on his ministry, witness was given for him, both from\nheaven, and on earth; from heaven by the visible descent of the Holy\nGhost, which rested on him, and by a voice testifying that he was the\nSon in God; on earth by John, and soon after by the seventy: For these\nwere sent to prepare his way, and introduce him to his work.\n\nJohn was sent before, \"to make ready a people prepared for the Lord\"\n--\"Repent for the kingdom of heaven is at hand.\" The seventy, to\ndeclare him then entering on his ministry--\"The kingdom of God is\ncome nigh unto you.\"--John did no miracles; but the seventy witnessed\nChrist's truth, and their own by wonders wrought in his name. In the\norders given to them at their mission, we find them only directed to\nheal the sick, as an evidence of Christ's arrival, and their being\nsent of him; but by the report made at their return they appeared to\nhave been empowered to cast out devils. They probably did all the\nmighty works done by the twelve, and by their Lord. Thus they prepared\nhis way.\n\nDoing miracles in Christ's name would raise in those who witnessed it,\na desire to see him of whom they spake, and whose power they\ndisplayed: And \"they were sent two and two before his face into every\ncity and place whither he himself would come.\"\n\nHad they only proclaimed his arrival, some might have listened; but\nfew would have \"believed their report.\" Greater evidence than their\nword would have been demanded; as was afterwards of Christ--\"What sign\nshewest thou, that we may believe thee?\" Neither would the demand have\nbeen unreasonable. Special messages require special evidence; and it\nis always given to those who are sent of God.\n\nEvery deceiver may pretend to a divine mission; but we are forbidden\nto \"believe every spirit, and commanded to try the spirits.\" The\nchurch at Ephesus is commended for having obeyed this command--\"Thou\nhast tried them which say that they are apostles, and are not, and\nhast found them liars.\"\n\nOur Savior speaking of the Jews' rejection of him, aggravates their\nguilt, by a consideration or the plenitude of the evidence which had\nbeen given them of his truth. \"If I had not done among them the works\nwhich none other man did, they had not had sin--but now they have no\ncloak for their sin--they have both seen and hated both me and my\nFather.\" *\n\n* John xv. 22-24.\n\nAt the return of the seventy they appear to have been elated with the\nexercise of the miraculous powers which had been delegated to them--\"And\nthe seventy returned again with joy, saying, Lord, even the devils are\nsubject unto us through thy name.\"\n\nThey had witnessed Christ's miracles, but seem not to have wrought\nmiracles themselves till now; and when they found themselves able to\ndo the mighty works which they had admired in their Lord they were\nfilled with joy.\n\nHaving made their report, Christ enlarged their powers and promised them\nprotection--\"Behold I give you power to tread on serpents and scorpions,\nand over all the power of the enemy; and nothing shall by any means\nhurt you.\" But to prevent them from setting an undue value on these\ndistinctions, the caution in the text is subjoined--\"_Notwithstanding,\nin this rejoice not that the spirits are subject unto you; but rather,\nrejoice because your names are written in heaven_\".\n\nIn discussing the subject, we will, first _consider the caution or\nprohibition--In this rejoice not that the spirits are subject unto\nyou; then the command--But rather rejoice because your names are\nwritten in heaven_.\n\nI. WE are to consider the caution, or prohibition--_In this rejoice\nnot, &c_.\n\nBut why not? Was it not matter of joy that spirits, evil spirits were\nsubject to them? That they were able to dislodge them from the bodies\nof men, by commanding them in Christ's name? Certainly. This enabled\nthem to answer the ends of their mission, which had been but very\npartially answered without it. Wherefore then the prohibition?\n\nIt is rather the excess of their joy, than the joy itself which is\nhere forbidden. They seem to have placed an undue value on this power;\nto have exalted it above it's place, particularly as it concerned\nthemselves. This was the first thing they mentioned at their return;\nnothing beside seems to have made so deep an impression upon them, or\nto have given them equal self importance.\n\nTo them there were other things more interesting and important; that\nthey were accepted of God, and numbered among the faithful, and that\ntheir _names were written_ in heaven, were to them occasions of much\ngreater joy. The gift of miracles proved their mission, and drew the\nattention of those who witnessed their mighty works; but this was not\na saving gift. A person might possess it, yet remain unrenewed, and\nperish in his sins.\n\nSome appear to have exercised this power, who professed no relation to\nChrist, but were openly connected with his enemies. This is evident\nfrom his expostulation with those who attributed to infernal agency,\nthe authority with which he extorted obedience from evil spirits--\"If\nI by Beelzebub cast out devils, by whom do your sons cast them out?\nTherefore shall they be your judges.\" * The same appears from another\nincident, recorded by St. Mark--\"And John answered, saying, Master, we\nsaw one casting on devils in thy name, and he followed not us, and we\nforbid him, because he followeth not us. And Jesus said,\nForbid him not: For there is no man who shall do a miracle in my name,\nthat can lightly speak evil of me.\" +\n\n* Luke xi. 19. + St. Mark ix. 38, 39.\n\nIt seems that some who had seen the disciples cast out devils in\nChrist's name, though not themselves his disciples, attempted to do\nthe same and succeeded; and that things of this nature were not\nuncommon after Christ began his ministry; though it did not always, if\nat all succeed, after his sufferings and exaltation. ++\n\n++ Acts xix. 13.\n\nThe gift of miracles, like other gifts, was distinct from sanctifying\ngrace. This grace was often joined with that gift; but not always.\nThere was no necessary connexion between them.\n\nUnder the former dispensation, the gift of prophecy did not certainly\nargue a renewed nature. It was sometimes given without it. Balaam had\nthis gift. The deceiver who brought back the man of God who was sent\nfrom Judah to reprove Jeroboam, had it. By divine order he told the\nJew what would happen to him, because he disobeyed the word of the\nLord, and returned to eat bread in that place. Neither is there a\ntrait of sanctity visible on the prophet Jonah, though he was\ncompelled to bear God's messages to Ninevah, and used to make other\nspecial communications to men.\n\nUnder the gospel dispensation divine administration hath seen the\nsame. Judas had doubtless the gift of miracles in common with his\nfellow disciples; and many will appeal to the judge in the great day,\nthat they \"have prophesied in his name, in his name cast out devils,\nand in his name done many wonderful works, to whom he will profess, I\nnever knew you,\" and whom he will send away among the workers of\niniquity.\n\nMen are too often estimated by their gifts. Many consider those as the\nbest men who possess the most enlarged, and especially the most showy\ntalents; and despise those of a different description, as though their\ngifts and graces must be equal. But this is wrong. A person may\npossess the talents of an angel of light, who hath the temper of an\ninfernal. Such is probably the state of apostate spirits. And some of\nthe greatest of mankind have been some of the worst and most\nabandoned.\n\nThough this must be evident to the considerate, there is yet a\ndisposition in man to judge others, yea, and himself too, by gifts\napart from the grace which falsifies gifts, and renders them\nbeneficial, both to the possessor, and to the world; and at the same\ntime keeps the possessor humble, and prevents him from thinking of\nhimself, above that which he ought to think.\n\nNeither are the renewed out of danger from this quarter.\nSanctification being imperfect, distinguished gifts, or usefulness, or\nuncommon divine communications, are liable to be abused and made to\nfoster pride and raise in the worm too high an opinion of himself. St.\nPaul \"though not a whit behind the very chiefest apostles,\" needed\nsomething to keep him humble and prevent him from being elated by the\nrevelations which were made to him. And he left these things on record\nas a warning to others; and particularly noted them to the church at\nCorinth, which abounded with miraculous gifts, and among whom they\nwere exceedingly abused. He declared them not only inferior to\ncharity, or holy love, but, considered in themselves, as of no\nestimation in a moral view; that a person might possess them in the\nhighest degree, and yet be nothing in religion--\"Though I speak with\nthe tongues of men and of angels, and have not charity, I am become as\nsounding brass, or a tinkling cymbal. And though I have the gift of\nprophecy, and understand all mysteries, and all knowledge; and though\n1 have all faith, so that I could remove mountains and have, not\ncharity, I am nothing. And though I bestow all my goods to feed the\npoor, and though I give my body to be burned, and have not charity, it\nprofiteth me nothing.\" * The apostle here supposeth a person possessed\nof the most eminent miraculous gifts, yet wholly destitute of\nreligion. Could no such case happen, he would not have made the\nsupposition. He did not write to amuse, but to edify and instruct.\n\n* 1 Cor xiii. 1, &c.\n\nSome at Corinth prided themselves in their gifts and despised others\n--perhaps men's moral state was estimated by them. Therefore did he\nshow the use of those gifts--that they were distinct from renewing\ngrace--that the latter was more excellent than the former; and that\nthe possession of the latter could not be argued from the exercise of\nthe former.\n\nThose gifts were very useful at that day, and in that city, which was\nfilled with idolatry, and almost the headquarters of paganism; but to\nthe possessor they were of less value than Christian graces--\"Covet\nearnestly the best gifts; and yet shew I unto you a more excellent\nway\"--Namely, the charity described in the following chapter, of which\nwe have been treating above.\n\nTo prevent the seventy from indulging the spirit which the apostle\nafterwards thus reproved at Corinth, was the design of the caution\ngiven them in the text. Christ observed how they valued themselves on\ntheir gifts and checked the spirit its beginning. _Rejoice not that\nthe spirits are subject unto you._\n\nII. We are to consider the command--_But rather rejoice because your\nnames are written in heaven_.\n\nThe names of the saints are represented as _written in Heaven_, This\nlanguage is figurative, accommodated to human weakness. God hath\npromised salvation to the faithful and caused them to hope in his\nmercy; but memorandums are not necessary to remind him of his\npromises, or records in heaven to entitle the faithful to the heavenly\ninheritance. God's counsels are always before him. The phraseology of\nthe text is borrowed from the customs of men, who need memorandums\nand records to secure the fulfillment of engagements.\n\nWhen men are made free of a city, or state, they are enrolled in the\narchives of the community--Thence probably the metaphorical language\nof the text, and similar scriptures: For we often find matters which\nare determined in the divine councils represented as written in\ncelestial records--Then they that feared the Lord spake often one to\nanother, and the Lord hearkened and heard, and _a book of remembrance\nwas written before him_, for them that thought on \"his name.\" Zion is\nsaid to be \"graven on the palms of his hands\"--The saints to be\n_written_ \"in the book of life--The dead to be judged out of the\nthings _written_ in the books\" which will be opened at the grand\nassize when the world will be judged in righteousness.\n\nAs the rewards of grace are made sure to the righteous, the address to\nthe seventy speaks their knowledge of it--_Rejoice because your names\nare written in heaven_. They could not rejoice in an unknown good. But\nthe manner in which their privileged state is mentioned supposes them\nacquainted with it. Christ did not here reveal it--did not say, _your\nnames are written in heaven, therefore rejoice_, but rejoice because\nthey are written there--because you know it to be the case.\n\nNeither do they appear to have possessed knowledge, in this respect,\nwhich others are denied. Others are also exhorted to rejoice in the\nLord. The suffering Christians of that age were often reminded of the\nrewards in reserve for them, as what would abundantly compensate all\ntheir sufferings here; which supposed them acquainted with their title\nto glory.\n\nBut how did they attain this knowledge? And how may others attain it?\n\nBy considering the conditions of the promises and seeing that they\nhave complied with them. The promises are made to faith and\nrepentance, to love and obedience. Where these are found on a person,\nthat person may know that _his name is written in heaven_.\n\nObedience flows from faith and love. \"Every good tree bringeth forth\ngood fruit.\" The fruits of grace, are the evidences of grace, and the\nonly evidences on which there is dependence. Should an angel from\nheaven testify to a person that his name was written there, the\nevidence should be inferior to that which ariseth from the Christian\ntemper evidenced by fruits of holiness. If these were found, that\nwould be useless; if wanting, inefficient. \"By their fruits ye shall\nknow them. In this the children of God are manifest.\" Had a person\nsuch testimony from heaven, he could know that the bearer was from\nabove, only by attending to his own heart and life.\n\n\"Satan can transform himself into an angel of light.\" Permitted of God\nhe might have access to our minds and persuade us that _our names were\nwritten in heaven_, while we remained enemies to God and under the\ncondemning sentence of his law, had we no rule by which to try\nourselves, and judge of our state; but this is not denied us. Yet some\nare probably deceived, through infernal influence, and filled with\nvain hopes. Mistaking the sophistry of Satan, for the operation of the\ndivine Spirit, they boast communion with God and call themselves his\nchildren while no portion of the Christian temper is found upon them.\nDoubtless some, who have gloried in special divine communications have\nbeen deceived, relative to the nature and source of the operations\nwhich they have experienced. Supposed visions and revelations, are\noften no other than illusions of fancy, freaks of imagination, or\neffects of diabolical influence, those affected with them often appear\nconfident of that which sober reason rejects as groundless.\n\nIf when we turn the eye inward, we discover faith in Christ, sorrow\nfor sin, love to God, devotedness to his service, and reliance on his\ngrace through a Mediator, and these are evidenced by fruits of\nholiness, we need no other evidence that _our names are written in\nheaven_: But if there are wanting, hope is vain and confidence\ndelusive--Gifts, the most extraordinary, even those of prophecy and\nmiracles are totally unavailing. They leave us but as \"sounding brass\nand tinkling cymbals.\"\n\nInstances of this kind have formerly occurred: They may occur again.\nIt concerns us therefore to look to ourselves, and see that our hopes\nare not built on the sand.\n\nREFLECTIONS.\n\nI. The subjection of evil spirits to Christ shows the universality of\nhis dominion: For even apostate spirits have not, in every respect,\nbroken from under his government. He sets them their bounds which they\ncannot pass. \"Hitherto shalt thou come and no farther.\" When dislodged\nfrom a man by his order they cannot not enter a swine without his\npermission. They are permitted indeed to indulge depravity, but no\nfarther than infinite wisdom sees it; and oftentimes their malice is\nmade subservient to the divine purposes. While Christ had his\nresidence on earth, they were permitted to possess the bodies of men,\nand his superior power was manifested in their ejection, and thereby a\nfew species of evidence was given to his truth of the gospel--yea they\nwere sometimes made to confess him, when men denied him! \"I know thee\nwho thou art; the Holy One of God.\" *\n\n* Luke iv. 34.\n\nIn various ways God hath made use of apostate spirits to effect his\nholy and merciful designs. They have been used to try the faith, and\nthereby fit them for glory and honor--Witness the strange trials\nbrought on Job! And all served to restrain pride and depravity, and by\nthe trial of his faith and exercise of his graces, to prepare him for\na brighter crown. They may also be instrumental in bringing sinners to\nrepentance. St. Paul speaks of \"delivering one to Satan for the\ndestruction of the flesh, that the spirit might be saved in the day of\nthe Lord Jesus: And of delivering men to Satan, that they might learn\nnot to blaspheme.\" *\n\n* 1 Cor. v. 5, 1 Tim. i. 20.\n\nII. Our subject teacheth us not to value ourselves on account of\ngifts, or powers. Gifts and grace, we have seen to be distinct\n--that the former are a kind of common flock, designed not so much for\nthe benefit of the possessor, as of the public; and that a person may\npossess them in large measure, and yet continue a rebel against God\nand perish in his rebellion.\n\nGod hath wise reasons for the bestowment of gifts, and, in someway,\ngets glory to himself thereby. But every talent is liable to abuse. If\nany man abuse them God will require it. Justice may be glorified,\nwhere goodness is neglected, and grace despised.\n\nThere is power with God to compel such use of his gifts as he\nrequires. By overruling the degeneracy of fallen creatures, they often\nsubserve the more mischievous. Gifts, under the influence his holy\npurposes. Princes who know him not, are often instrumental in\nexecuting his designs.--the Assyrian and Persian monarchs were\nformerly made to execute his judicial designs on other nations and on\nhis people, though \"they meant not so, neither did their hearts think\nso.\" Other potentates do the same, and in the same way. Yea God hath\npower to compel unwilling obedience to his known commands, and hath\nsometimes done it. Balaam was made to bless Israel and foretel their\ngreatness, while yet the enemy of Israel, and of the God of Israel;\nand Jonah, to bear God's messages to Nineveh.\n\nTo be thus used of God gives no title to his favor. \"When God had\nperformed his whole work on Mount Zion,\" he punished the proud\nAssyrian whom he had used in the execution of his justice: And Balaam\nperished among the enemies of Israel. Service undesignedly performed,\nand that which is the effect of constraint, find no encouragement in\nrevelation. \"If I do this thing willingly, I have a reward; but if\nagainst my will, a dispensation is committed unto me; what is my\nreward then?\"\n\nIII. Though it is lawful to covet earnestly the best gifts, there is\na more \"excellent way\"--there is that which is more valuable,\nespecially to the possessor--the grace which sanctifies the heart. If\nwe have this grace the more gifts we possess the better--they are all\nconsecrated to the service of God. If we have only gifts they may\nrender us of grace, are beneficial, but under that of depravity,\nbaleful in their effects.\n\nSome pride themselves in the powers which they possess, and despise\nthose of inferior abilities--some mistake gifts for graces, or the\nsure evidences of them. But the day is at hand which will correct\nmistakes, and exhibit every thing in its proper light. Then the humble\nfollowers of the Lamb, who pass through life unnoticed, or unknown,\nwill be found written in heaven, and will be owned and honored, as the\nredeemed of the Lord. But those who neglect the grace offered in\nChrist, though they may possess the greatest powers--may speak with\ntongues of men and angels, and have all faith to the removing of\nmountains, will be denied of the eternal Judge, and sent away into\neverlasting punishment. Wherefore, _rejoice not, though the spirits\nmay be subject unto you; but rather rejoice because your names are\nwritten in heaven_.\n\n\n\n * * * * * *\n\n\n\nSERMON XV.\n\nHuman Characters determined only by Divine decision.\n\n1 Corinthians iv. 3, 4.\n\n\"But with me it is a very small thing that I should be judged of you,\nor of man's judgment; yea I judge not mine own self. For I know\nnothing by myself, yet am I not hereby justified: but he that judgeth\nme is the Lord.\"\n\n\nCorinth was one of the principal cities of Greece. Enjoying every\nadvantage of situation, it became rich and populous. Most cities in\nsimilar circumstances have become vicious. This became exceedingly so.\n\nThe religion of Corinth was paganism, which naturally led to sundry\nvices. Bacchus and Venus had there their temples and their votaries;\nand luxury, the child of affluence, led to vice generally. From such a\ncombination of circumstances, the inhabitants, like the men of Sodom,\n\"were sinners before the Lord exceedingly.\" It might be justly stiled,\nlike Pergamos, \"The place where Satan's seat was.\"\n\nYet God had much people in that city, which continue and labor in it,\nwhich he did for more than eighteen months. Nor did he labor in vain.\nHe gathered there a large and flourishing church; which appears to\nhave been enriched with a greater effusion of miraculous gifts, than\nany other of the primitive churches. The state of Corinth, where God\nhad been unknown, and where superstition had reigned, might render\nthis necessary in order to give success to the gospel. Miracles are\nadapted to arrest the attention of those who would be deaf to the\nvoice of reason and regardless of proofs drawn from it.\nBut those gifts were abused. They were made the occasion of pride, and\nof divisions: Which shews that there is nothing in the nature or\nmiraculous gifts, which secures the proper use of them; that they are\nno evidence of renovation.\n\nThough the apostle labored to great and happy effect in that city of\nthe Gentiles, after his departure, deceitful workers went among them,\nand availed themselves of his absence to make divisions, and alienate\ntheir affections from him. This seems to have occasioned his writing\nthe epistles addressed to them, which constitutes a valuable part of\nthe sacred volume.\n\nThe calumnies of his enemies, and the effect which they had on the\nCorinthians, are alluded to in the text; which contains an expression\nof his feelings on the occasion.\n\nIn discussing the subject, we shall just glance at these matters, and\nadd a brief improvement.\n\nSt. Paul's character, both as a Minister and as a Christian, was\nimpeached by those enemies. They represented him as an unfaithful, or\nunskillful laborer in the gospel, and as one who was not a subject\nof divine grace.\n\nThis appears from his statement in the beginning of the context, and\nfrom the text. Let a man so account of us as of the ministers of\nChrist, and stewards of the mysteries of God. Moreover it is required\nin stewards that a man be found faithful, \"_But with me it is a very\nsmall thing, that I should be judged of you, or of man's judgment,\nyea, I judge not mine own self. For I know nothing by myself, yet am\nI not hereby justified: But he that judgeth me is the Lord_.\"\n\nThe apostle here professeth himself \"a minister of Christ and steward\nof the mysteries of God,\" and directs the Corinthians to consider him\nin that light; or as one put in trust with the gospel to teach its\nmysteries, inculcate its truths, urge its duties, and tender its\nsupports.\n\nThe term _mystery_ is used in Scripture, to express things not\ndiscoverable by the light of reason, but knowable by revelation. It is\nalso used to express incomprehensibles; which may be objects of faith\non the credit of divine truth. The former is the more common sense of\nthe term in the gospel, particularly in the passage before us, and\ngenerally in St. Paul's epistles. \"We speak the wisdom of God in a\n_mystery_--the hidden wisdom, which God ordained before the world unto\nour glory; which none of the princes of this world knew; for had they\nknown it they would not have crucified the Lord of glory. But it is\nwritten, Eye hath not seen, nor ear heard, neither have entered into\nthe heart of man, the things which God hath prepared for them that\nlove him. _But God hath revealed them into us by his Spirit_.\"\n\nThe gospel plan of salvation was a _mystery_, a hidden _mystery_, till\nthe gospel day. It was hidden from the prophets who foretold it; and\nfrom the apostles, till after Christ's sufferings and resurrection.\nThey understood very little of it; knew almost nothing about it till\nafter the ascension, when the comforter was sent down \"to teach them\nall things, and bring all things to their remembrance.\" To them it was\nthen matter of wonder. They had not been made to understand that\nChrist was to bear the sins of men--\"that he was to suffer and enter\ninto his glory:\" And when he did suffer, \"they knew not the Scripture,\nthat he must rise again from the dead.\"\n\nAnother gospel _mystery_ was the calling of the Gentiles--that\nsalvation was intended for them, and to be offered to them, in Christ,\nequally as to the natural seed of Jacob. \"If ye have heard of the\ndispensation of the grace of God, which is given me to you ward; how\nthat by revelation he made known unto me _the mystery_--which in other\nages was not made known unto the sons of men, as it is now revealed\nunto his holy apostles and prophets by the Spirit: _That the Gentiles\nshould be fellow heirs, and of the same body, and partakers of his\npromise in Christ, by the Gospel_, whereof I am made a minister.\" *\n\n* Ephesian iii. 2-7.\n\nThese were some of the mysteries dispensed by this steward of\nthe mysteries of God; who \"shunned not to declare all the counsel of\nGod.\"\n\nHe declared the deep things, which human reason could not have\ndiscovered; and those also which it cannot comprehend. These are to be\nfound in Paul's teachings, as well as the plain things which are easy\nto be understood.\n\nBut the principal business of this \"steward o the mysteries of God,\"\nwas to open the way of salvation through a Savior, and shew that\nprovision is made in him for the salvation of both Jews and Gentiles,\nand offered alike to those of every nation; and to lead men to the\nknowledge of themselves and the Redeemer, and teach them how they\nmight be benefited by divine grace in him.\n\nAnd while he acknowledged the obligations, of fidelity, he declared\nhimself no way greatly affected by the judgment which might be passed\nupon him by his fellow mortals. _But with me it is a small thing to be\njudged of you, or of man's judgment_. An intimation that he was judged\nand censured by some of them. This was, doubtless, matter of notoriety\nat Corinth; but he little regarded it. It made no change in him, or in\nthe manner in which he discharged the duties of his office. He was\nchiefly concerned to obtain the approbation of an higher tribunal\nthat of his divine matter, the------dge of all. The judgment of fellow\nmortals did not move him--_He that judgeth me is the Lord_.\n\nNot that he was wholly indifferent to the opinion entertained of him\nby his fellow men. Had be been so, he would not have undertaken his\nown defence as in these epistles, A measure of esteem was necessary to\nhis usefulness in the ministry. Had all who heard him thought him the\nenemy of God, he could have done no good in it. Therefore his endeavor\nto rectify their mistakes. And the rather because he held the truth as\nit is in Jesus; so that in rejecting him, and the doctrines which he\ntaught, they turned aside into errors which might fatally mislead\nthem. But he did not wrong his conscience to please them, or depart\nfrom truth to gain their approbation--\"Do I seek to please men? For if\nI yet pleased men, I should not be the servant of Christ.\" Had Paul\nbeen chiefly concerned to please men, he would have continued a\nPharisee.\n\nThe person who would please Christ, while paying such deference to the\nopinions of men as fairly to weigh every objection against his faith\nor practice, and try them by the divine rule, must be careful to\nconform to that rule, whatever opinions may be entertained of him. Of\nthe meaning of the rule he must judge for himself before God--\"calling\nno man master.\" The reasons of his faith and practice, and his\nconstruction of the divine rule, he may lay before his fellow men, to\nremove the grounds of prejudice; but he must rise so far above their\nfrowns a------atteries, as not to be influenced by them to disguise\nhis sentiments, or counteract his own judgment of the law of God, of\nthe gospel of Christ, or of the duties incumbent on him.\n\nIt is not by human judgments that we are to stand or fall. It is happy\nthat this is the case; that the good man hath a judge more just and\ncandid than his fellow servants; one who knows and pities his\nweakness, though he hath none of his own: \"Let me fall into the hands\nof the Lord, for his mercies are great; and let me not fall into the\nhand of man.\"\n\nBut the apostle did not stop with a declaration that the judgment of\nothers did not move him; he brought it home to himself: _Yea, I judge\nnot mine own self. For I know nothing by myself, yet am I not hereby\njustified; but he that judgeth me is the Lord_. St. Paul had a witness\nin himself that he was sincere and upright before God--\"Our rejoicing\nis this, the testimony of our conscience, that in simplicity, and\nGodly sincerity, not by fleshly wisdom, but by the grace of God, we\nhave had our conversation in the world, and more abundantly toward\nyou.\"\n\nThe same is the import of his declaration in the text--\"_I know\nnothing by myself_--am conscious of no allowed wickedness--of no\nwillful error, either in profession or practice.\" But he dared not to\nassert that he had made no mistakes--_yet am I not hereby justified_.\nHe knew himself liable to error--did not \"trust his own heart\". _He\nthat judgeth me is the Lord_--\"his judgment is according to truth--\nthat will determine my character, and fix my doom.\"\n\nThe apostle could remember a time in which he had conscientiously done\nwrong. He had persecuted the church; killed Christ's disciples, and\nthought he was doing right; verily believed that he was doing God\nservice!--Now he acted conscientiously in \"preaching the faith he\nhad once destroyed\"--in the manner of his preaching it; and\ndischarging every ministerial and Christian duty; though he was\ncensured and calumniated by some, and suspected by others. He followed\nthe light of his own mind, and determined to follow it; so to act as\nnot to be condemned of himself. But he knew that the standard of\nrectitude did not follow his views, and vary with his judgment. \"If\nhis heart did not condemn him, he had confidence toward God; yet he\nknew God to be greater than his heart,\" and possessed of all\nknowledge; dared not therefore affirm that his judge would approve of\nall which he approved--_Yet am I not hereby justified--he that judgeth\nme is the Lord_.\n\nIMPROVEMENT.\n\nI. We See that censure may be incurred without neglect of duty, When\nPaul converted to Christianity, he was made an apostle, and ordered of\nthe Redeemer to preach the gospel. He obeyed. He was guided in his\nwork by the spirit of God; yet he was blamed by some, and suspected by\nothers.\n\nThat Christ's faithful servants are slandered and reproached is not a\nnew thing under the sun. It hath been common among men. And herein\nthey are only made like their Lord. And shall they think it strange?\n\"It is enough for the disciple that he be as his master, and the\nservant as his Lord. If they call the master of the house Beelzebub,\nhow much more them of his household?\"\n\nWhen opposition and reproaches come from those who profess friendship\nto Christ they wound the deeper. This however, hath often happened. It\nhappened to the apostle at Corinth, and elsewhere. If we witness that\nwhich is similar, we need not be surprized, as though some strange\nthing had happened.\n\nII. Are we unjustly censured by our fellow servants, or reproached\nwhile in the way of our duty? We have here an example worthy our\nimitation. St. Paul was chiefly concerned to approve himself to God.\nWe should be so too--should study to acquaint ourselves with the\ndivine rule, and to conform to it; not disobeying God to please men.\n\nGreat care is requisite to know our duty. Enveloped in darkness, and\nbiassed to error, it is often difficult to find out the right way. But\nwe are not left without instruction. A rule is given us by which we\nmay \"judge of ourselves, what is right.\" Of that role we must judge\nfor ourselves, and by it try ourselves. \"To our own master we stand or\nfall.\" To obtain his approbation should be our chief concern. \"If God\nbe with us, who can be against us?\"\n\nIII. Knowing ourselves fallible, it becomes us to maintain a jealousy\nover ourselves, and be constantly on our guard. We should consider,\nthat though we do not sin wilfully, and our own hearts do not condemn\nus, _yet we are not hereby justified_. We are conscious that we have\noften, erred, and made wrong conclusions, when we did not design to\nleave the right way. We are liable to do the same again. Our eye\nshould therefore be to God for direction and guidance--\"That which I\nknow not, teach thou me; if I have done iniquity, I will do no more.\"\n\nThis is the more necessary, because \"the light which is in us may have\nbecome darkness.\" For there are those who \"put darkness for light and\nlight for darkness.\" Those with whom this is the case know it not;\nthey flatter themselves and cry peace. \"To the pure, all things are\npure; but to them that are defiled, and unbelieving, is nothing pure;\nbut even their mind and conscience is defiled.\" This often happens to\nthose who for a time yield to temptation and go in to the ways of sin;\nthey contract false principles, and judge by them, and probably\nsometimes live and die under the deceptive influence of their\ndarkening power. None would dare to plead before the bar of Christ,\nthat they were his disciples, \"and had eat and drank in his presence,\"\nhad they not been deceived into false views of duty, and mistaken\napprehensions of the conditions of acceptance with him.\n\nJudging well of ourselves doth not ensure justification at the bar of\nheaven. Our judgments of ourselves may be erroneous. If they are so,\nthey will be reversed. We shall \"be judged out of the books, according\nto our works;\" not according to our false and deceitful views. _I know\nnothing by myself, yet, am I not hereby justified. For not he that\ncommandeth himself is approved, but whom the Lord commendeth_.\n\n\n\n * * * * * *\n\n\n\nSERMON XVI.\n\nCharacters will be disclosed, and Justice awarded.\n\n1 Corinthians iv. 5.\n\n\"--Judge nothing before the time, until the Lord come, who both wilt\nbring to light the hidden things of darkness, and will make manifest\nthe counsels of the hearts; and then shall everyman have praise of\nGod.\"\n\n\nSt. Paul having professed himself a minister of Christ, and steward of\nthe mysteries of God, acknowledged the obligations of fidelity, and\ndisclaimed anxious concern respecting the opinion entertained of him\nby his fellow men, because the Lord was his judge, here adds a\ncaution, reprehensive of the censorious spirit of the Corinthians, who\nseem to have listened to his enemies, and given into their suspicions\nof the apostle. _Therefore judge nothing before the time_--\n\nIn the text we observe a caution against rash judging the characters\nof men--a declaration that they will be known when the Lord comes\n--and that some things commendable will then be found in all--then\nshall every man have praise of God. We observe--\n\nI. A caution _against rash judging the characters of men--judge\nnothing before the time, until the Lord come_.\n\nCivil judges may give judgment according to law and evidence, on those\nbrought before them for trial--so may the church on those arraigned at\nher tribunal. These are necessary to the subsistence of civil and\necclesiastical communities; therefore ordered of God. It is another\nspecies of judging which is here forbidden; judging the characters of\nmen, especially such as profess Godliness, and appear to act\nsincerely; pretending to determine their moral state, before the\nmotives which actuate them are disclosed. This is judging before the\ntime, and without evidence on which to ground a judgment; which the\nwise man observes to be folly and a shame to him who doth it.\n\nThis had been done at Corinth, by the enemies of the apostle; and hath\nbeen done by others in every age. There have ever been people who have\ndared to scatter their censorious decisions at random, according to\nthe prevalence of humor, caprice, or prejudice; often to the wounding\nof the faithful; and rending of the body of Christ.\n\nThis occasions temporary mischief; but the day is coming when all\nthose disorders will be rectified. The censurer, and the censured,\nwill stand at the same bar, and be tried by the same Judge. Every\nwrong judgment will then be reversed, and every injurious suspicion be\nremoved. For,\n\nII. Every _man's character will be known when the Lord comes--who will\nbring to light the hidden sufferings of darkness, and will make\nmanifest the counsels of the hearts_.\n\nMany things necessary to determine the moral characters of men are\nhidden from mortal eyes. We are ignorant of _the counsels_ of the\nhearts--do not know their purposes and views. Without this knowledge,\nright judgment cannot be formed.\n\nOur knowledge of ourselves is imperfect. For self knowledge we have\nadvantages which we have not for the knowledge of others. We can turn\ninward, and contemplate the motives which govern, and the views which\nactuate us. But pride, passion, prejudice, or the corrupt bias,\noperating in ways unperceived, often blinds the mental eye, and\nrenders us strangers at home. \"Whoso trusteth his own heart is a\nfool.--The heart is deceitful above all things, and desperately\nwicked, who can know it?\" It requires great attention to form a just\njudgment of ourselves--yea, to attain that self knowledge which is\nnecessary for us. With regard to the knowledge of others, the\ndifficulty is still greater. We can neither see the heart, nor know\nthe thoughts and designs.\n\nWe are often at a loss for the motives which occasion things which\nfall under our observation. Other things which might cast light upon\nthem, are hidden from us. But when the Lord cometh, the veil spread\nover secret matters will be removed. \"There is nothing covered, that\nshall not be revealed, or hid that shall not be known.\"\n_The Lord will bring to light the hidden things of darkness, and make\nmanifest the counsels of the hearts_.\n\nHow hearts will be opened to view, we know not. Perhaps when the veil\nof flesh is removed, minds may possess an intuitive knowledge of each\nother--be able to look into one another, as while in the body, they\nlook into themselves. Here, this is mercifully prevented; but may be\nno longer necessary in another state of existence. It may be\nrequisite, to that investigation of characters which we are taught to\nexpect at Christ's coming. For it is the language of the text, and\nother Scriptures, that every impediment to the complete knowledge of\neach other, will then be done away; that no person's character will\nlonger remain problematical. _The hidden works of darkness will be\nbrought to light, and the counsels of the hearts made manifest_.\n\nAstonishing scenes of wickedness will then, no doubt, be disclosed.\nProbably each one will discover things in himself which he had not\nsuspected--depravity, unfairness, disingenuity, the bare suspicion of\nwhich by others, would be resented as affrontive.\n\nWhen the prophet forewarned Hazael of the cruelties which he would\nexercise when he should be king of Syria, his nature seemed to revolt\n--he could not suspect himself capable of such enormities. \"But\nwhat! is thy servant a dog?\" But all was verified when he had ascended\nthe throne!\n\nBut though a world of hidden iniquity will appear when the counsels of\nthe hearts shall be made manifest. Good things will also be opened to\nview which had till that day been concealed--yea,\n\nIII. Some _things commendable will be found in all, Then shall every\nman have praise of God_.\n\nAll are sinners. \"There is none good but one, that is God.\" Some \"are\nsinners exceedingly.\" Some will continue such till they shall have\ntime no longer--die as they have lived, and be sentenced to \"have\ntheir part in the lake of fire--which is the second death.\"\n\nBut though numbers of this description will be found when the Lord\ncomes, it is presumed that there will be none among them in whom there\nwilt be nothing commendable--who will never have done a praise worthy\naction.\n\nWhen \"every work is brought into judgment and every secret thing,\nwhether it be good or evil,\" every thing commendable which hath been\ndone by the wicked, will come into the reckoning. Nothing will be\noverlooked, because done by sinners. The prejudices inherent in\nmankind often render them blind to what is commendable in an enemy,\nand cause them to magnify his failings; but not so the Deity. God is\nperfect. \"The way of man will he render unto him,\" whatever may be\nhis general character.\n\nThe saints are not equal in virtue and the attainments of grace.\nTherefore the differences which will be made among them. When they\nshall stand before the Judge, their whole probation, with all its\ncircumstances, will be reviewed, and every praise worthy purpose,\ndesire and action will be considered and rewarded. On the other hand,\nevery neglect of duty and every deviation from it will come into the\naccount and make deduction from the weight of glory reserved for them.\n\nAnd among the enemies of God, some will be found greater sinners than\nothers--to have sinned longer--against greater lights, and to have\nbeen guilty of more and greater crimes. To such will be reserved the\ngreater weight of woe. In order to these discriminations their whole\nprobation will be considered. And in those on whom sentence of\ncondemnation will pass, the righteous judge will take due notice of\nevery pause which they shall have made in the ways of sin--of every\ninstance in which they may have denied themselves, out of regard to\nthe divine authority, though it may have been out of fear of God's\njudgments, and of every act of kindness done by them, to a fellow\ncreature. Every thing of this nature, will be considered, and make\nsome deduction from the punishment which would otherwise have been\ninflicted on them. The judge will pass nothing of this kind unnoticed,\ncondemning the sinner to the same degree of suffering, as though it\nhad not been found upon him. A cup of cold water given to a disciple\nof Christ, will not lose its reward. *\n\n* Matthew x. 42.\n\n \"Herod feared John, knowing that he was a just man and an holy, and\nobserved him; and when he heard him he did many things, and heard him\ngladly.\" Herod's punishment will not be, in every respect, the same,\nas though he had paid no attention to John's teaching. He will not be\npunished for refusing to hear John, when he did hear him or for\nrefusing to do, what he did do, in compliance with his counsel: Though\nhe will be condemned as, eventually the murderer of that holy man. His\npartial obedience might be extorted by fear; but this is preferable to\ndisobedience; otherwise fear would not be urged as a motive to\nobedience. \"Fear him who is able to destroy soul and body in hell.\"\nIf preferable to disobedience, a difference will be made between those\nwho obey from no higher principle, and those who disobey.\n\nHere God certainly makes a difference between them. When Rehoboam\nhumbled himself in the time of his affliction, \"the wrath of the Lord\nturned from him that he would not destroy him: And also in Judah\nthings went well.\" But his repentance was not unto life. The character\ngiven him at his death is that of a wicked man.\n\nWhen Ahab, affrighted by the preaching of Elijah, as he was going to\ntake possession of the vineyard of murdered Naboth, \"humbled himself\nand walked softly:\" God signified his approbation of his legal\nrepentance and partial amendment, in preference to his former course;\nthough he afterwards cut him off in his sins.\n\nThese are unequivocal evidences that partial obedience, though\ndictated by the servile principle of fear, is preferable, in divine\nestimation, to allowed disobedience. God makes a difference in his\ntreatment of people here, on this account: suspends his judgments, and\nmitigates somewhat of their severity, where he sees this kind of\nrelenting in sinners. If God doth this here, is there not reason to\nbelieve that he will do it hereafter: The rules of divine\nadministration are doubtless uniform in time and eternity. Where he\ngives a comparative preference here, he will do the same hereafter.\nSo we observe our Savior noting things commendable in some who did\nnot belong to his kingdom. When the young ruler who came to inquire\nwhat he should do to inherit eternal life, declared that he had kept\nthe commandments from his youth up, he was viewed with comparative\napprobation.--\"Then Jesus beholding him, loved him.\" It is not\nconceivable that his partial conformity to the divine law had not made\nhim to differ from those who had allowedly disregarded it--that his\ncharacter was as bad as theirs--though he soon made it evident that\nthe one thing needful was not found upon him. *\n\n* Mark x. 17, &c.\n\nSome suppose that the unrenewed can do nothing but sin against God\n_with all their might_--that every purpose of their hearts is\n_necessarily_ enmity against him, and all their volitions and actions\ndetermined opposition to his law and government: But we conceive that\nneither Scripture, nor experience justify the supposition--that were\nsuch their state, they would be in no degree, the subjects of moral\ngovernment, and would not be addressed of God as moral agents.\n\nWere mankind wholly given up of God, and his Spirit withdrawn from\nthem, such might become their state; but this is not the case. The\nHoly Spirit strives with them. They are empowered to resist the\nSpirit, or cherish its influences. This is manifest from the divine\nexhortations addressed to them, and from their conduct. Sometimes they\npause in the way to destruction--listen to counsels and warnings--do\nthings which God requires, and deny themselves gratifications which\nare in their power, because God hath forbidden and threatened to\npunish them. The person is not to be found who hath not a witness in\nhimself that this is the case.\n\nShould we affirm that none, who are in a state of nature, can be\ninfluenced by sense of duty to deny themselves, or attempt obedience\nto God's law, it might give occasion to false hopes. Those, the\ngeneral course of whose lives is opposition to God, sure that they\nsometimes deny themselves, and like Herod, do things enjoined from\nabove, might flatter themselves that they were children of God, while\nbelonging to another family, and that they should have peace, when\nthere was no peace to them. _Yet_ when _the Lord cometh, who will\nbring to light the hidden things of darkness and make manifest the\ncounsels of the hearts, every man shall have praise of God_.\n\nGod will overlook nothing commendable which may have been done by the\nvilest of the human race, while on probation; and some things\ncommendable will be found in the most degenerated; though in many, the\ngood will be found so low as to leave them on the whole, the servants\nof sin, and consequently to take their portion among the workers of\niniquity.\n\nREFLECTIONS,\n\nI. The day is coming which will scatter the darkness or the present\nstate. Here many things confound us. \"We see but we understand not.\"\nWe wonder sometimes at what God orders, and oftener at what be\npermits. The time approaches in which all these mysteries will be\ncleared up. We shall perceive wisdom and goodness in all the divine\nadministration. Our wonder at providential regulations will terminate.\n\nNow we often wonder at things done by our fellow men--are unable to\ndiscover the motives which actuate them--perhaps frequently mistake\nthem. But this uncertainty will not be perpetual. The veil spread over\nthese things will be removed when _the hidden things of darkness are\nbrought to light and the counsels of the hearts made manifest_. Then,\nevery hidden purpose will be laid open, and every secret counsel\ndisclosed.\n\nII. Vain are the attempts of mankind to conceal their crimes, or\ndisguise their characters. For a time they may hide their nefarious\nviews, and pass themselves for other manner of persons than they are;\nbut it is only a temporary matter; all are hastening to an omniscient\ntribunal which will open every heart and life to general inspection.\nEvery one will then be made to stand out, as he is to public view!\n\"Some men's sins are open beforehand, going before to judgment; and\nsome men they follow after. Likewise also the good works of some are\nmanifest beforehand; and they that are otherwise cannot be hid.\"\nHitherto there are secret sins, and mistaken characters; but ere long\nthere will be neither. \"Every man's work shall be made manifest, for\nthe day shall declare it.\"\n\nWhat folly then is hypocrisy? Every one would despise the delinquent,\nwho, while passing to trial should impose on his fellows with\nprotestations of innocence, when he knew the judge acquainted with his\nguilt, and that he would soon disclose it, and open it to public view.\nSuch is the part acted by those who endeavor to hide their true\ncharacters while making their way to the bar of God.\n\nIII. These considerations, speak comfort to the righteous, and terror\nto the wicked. The sincerity of the former will ere long be made\nmanifest. All the injurious charges brought against them, will appear\nto be injurious, and they will he cleared of every aspersion. Their\nintegrity will be displayed, and they _will have praise of God_.\nNothing they shall have done or suffered, out of regard to God will be\nforgotten or go unrewarded. Yea, their desires and purposes to honor\nhim here, though ability or opportunity to carry them into effect\nmight not be allowed them, will be proclaimed and rewarded. \"God is\nnot unrighteous to forget your work and labor of love\"--\"David did\nwell that it was in his heart to build an house to God's name\"\n--therefore the divine promise \"to build him an house and establish\nthe throne of his kingdom forever.\"\n\nBut the wicked who may have passed through life under the shades of\ndarkness, been mistaken, perhaps, for the righteous, will rise at the\ngreat day, \"to shame, and everlasting contempt.\" Their sins will then\nfind them out. For \"God's eyes art on the ways of man, and he seeth\nall his goings. There is no darkness, nor shadow of death, where the\nworkers of iniquity may hide themselves.\" And all are written in God's\nbook, and reserved to judgment; when he \"will give to every one,\naccording to his works. Woe unto the wicked, it shall be ill with him,\nfor the reward of his hands shall be given him.\" This will be enough\nto make miserable. There needs no more than the withdrawing of mercy,\nand leaving justice to take its course. This will be the portion of\nthose who neglect offered salvation. But,\n\nIV. Sinners who have, at all, denied themselves, out of regard to the\ndivine authority, or done aught which God required, though ever so\npartially, will not loose the benefit of it. Proportioned to its\nnature, and the degree of rectitude found in it, it will deduct from\nthe punishment which the want of it would have occasioned. The\ncondemned will stand speechless before the judge--have no reason to\noffer why judgment should not be executed upon them. By the clear\nmanifestation of their guilt, and the impartial justice of God, they\nwill be constrained to acknowledge the perfect fairness and equity,\nyea, the moral necessity of the sentence by which the last gleam of\ntheir hope will be extinguished!\n\nThus will both the mercies and judgments of God be justified of all,\nwhen he _shall bring to light the hidden things of darkness, and make\nmanifest the counsels of the hearts_.\n\n\n\n * * * * * *\n\n\n\nSERMON XVII.\n\nGod willing that all Men should be saved.\n\n1 Timothy ii. 4.\n\n\"Who will have all Men to be saved,--.\"\n\n\nIn verse first, the apostle directs \"prayers and thanksgivings to be\nmade for all men;\"--which he declares to \"be good and acceptable in\nthe sight of God our Savior; _who will have all men to be saved_.\" Had\nsalvation been provided for only a part of the human race, prayer and\nthanksgivings could have been, consistently made only for a part.\nThose for whom no provision was made, would be in like state with\npersons who have committed the sin unto death, for whom St. John\nintimates prayer is not to be offered up. \"There is a sin unto death;\nI do not say that he shall pray for it.\" But such is naturally the\nstate of none of the children of Adam. Divine goodness is extended to\nall, and salvation offered to them; therefore is prayer and praise to\nbe offered up for all men.\n\nIt is now proposed, _briefly to consider the divine goodness expressed\nin the text--Who will have all men to be saved--then some abuses of\nthe revelation which is made of this goodness to mankind_.\n\nI. We _are to consider the divine goodness here expressed--Who will\nhave all men to be saved_.\n\nThe salvation intended, is that of the soul. This comprehends\ndeliverance from merited sufferings, and the bestowment of happiness\nwhich is the contrast of it.\n\nThe provision which is made for the comfort and happiness of mankind\nin this life, evinces strange goodness in God. When we consider what\nman was made of God, and what he hath made himself, the divine\nbenevolence here displayed, is wonderful! Strange that man was not\ndestroyed and blotted out from among God's works!\n\nSome suppose this to have been our first parents idea of the\nthreatening in case of disobedience, and expressed by them, when they\nattempted to hide themselves from the divine presence, after their\nfall. *\n\n* Genesis iii. 9.\n\nHad man then been destroyed, the race would have been extinct. But he\nwas spared; suffered long to continue and rear a family, from which\nthe myriads of human kind have descended. Though exiled Eden, and\ndoomed to labor and sorrow, he was still at the head of this lower\ncreation, and creatures below him generally subservient to his\ncomfortable subsistence. The ground was indeed cursed for his sake and\nfatiguing cultivation rendered necessary; but still it yielded the\nnecessaries, and many of the comforts of life; though not the sweets\nof its primitive state.\n\nThese effusions of divine goodness were probably the wonder of angels,\nthough so little noticed by men, the ungrateful objects of them.\n\nBut these were inconsiderable, compared with the strange provision\nmade for their eternal salvation.\n\nThat God bears good will to mankind, not--withstanding their apostasy,\nand is desirous of their salvation, is from many considerations\napparent. It is the spirit of the text, and the general language of\nthe scriptures, as will be shewn in the sequel.\n\nThat God is willing that all should be saved, appears from the\nsufficiency of the provision which is made for the salvation of\nsinners; the frequent declarations that it is designed for all; the\noffers which are made indiscriminately to all; and the suitableness of\nthe provision to the circumstances of all.\n\n1. From the sufficiency of the provision which is made for the\nsalvation of sinners, This is adequate to the salvation of the whole\nrace. Christ, being a divine person, made an infinite atonement. In\nhim there is a fulness of merit. Was the number of sinners ten times\ngreater than that of our whole race, there would be no need of another\nSavior, or of Christ's dying again for their redemption. In him\n\"dwells the whole fulness of the Godhead bodily.\" The reason all are\nnot saved, is not a deficiency of merit in the Redeemer, or any\nlimitation of his satisfaction. Sinners \"are not straitened in him,\nbut in their own bowels.\"\n\n2. That God is willing all should be saved appears from the frequent\ndeclarations of scripture, that Christ died for all--Who gave\nhimself a ransom _for all_, to be testified in due time--We see Jesus\nwho was made a little lower than the angels, that he, by the grace of\nGod, should taste death _for every man_. The love of Christ\nconstraineth us; because we thus judge, that if one _died for all_,\nthen were all dead; and that he _died for all_, that they who live\nshould not henceforth live unto themselves, but unto him who died for\nthem, and rose again.\n\n3. The same appears in the offers made _to all_. When after his\nresurrection Christ sent forth his apostles to effect his gracious\npurposes, both his orders and promises were indefinite--\"Go ye into\nall the world and preach the gospel _to every creature_. He that\nbelieveth and is baptized shall be saved, but he that believeth not\nshall be damned.\"\n\nHad salvation been provided for only a part of mankind, and the Savior\nbeen unwilling the residue should be saved, he would not have given\ncharge to his ministers to tender salvation _to all--to every\ncreature_, and declared that whoever came up to the specified\nconditions, should be saved.\n\nNothing false or insincere can be predicted of God our Savior. His\nwords are truth. His offers and proposals are fair and open. That\nwhich appears the most obvious meaning of them is their meaning. And\nsurely the offers of salvation appear to be made to all who hear the\nsound of the gospel; and they are invited and urged to accept them.\nThey were so by Christ. \"In the last day, that great day of the\nfeast, Jesus stood and cried, saying, If any man thirst, let him come\nunto me and drink.\" * And they were so by his apostles when sent into\nall the earth to spread the gospel among the nations, and call them to\ncome to Christ for life.\n\n* John vii. 37.\n\n4. The same thing appears from the suitableness of the provision\nwhich is made for the salvation of sinners, to the circumstances of\nall men.\n\nMan needed an atonement, and he needed assistance, and both are\nprovided in Christ. Of the former we have spoken, and there is no need\nto add. Man's weakness is such that he is unable of himself to\nconquer either spiritual enemies without, or his own corruptions\nwithin. Through Christ needed aid is offered to him; he is invited to\nthe throne of grace, and assured that he shall not seek in vain,\nbut \"obtain mercy, and find grace to help in time of need. Ask, and it\nshall be given you; seek and ye shall find--If ye being evil know how\nto give good gifts to your children, how much more shall your heavenly\nfather give his Holy Spirit to them that ask him?\" Though mankind have\nrebelled against God, he is more ready to hear their cries, and give\nhis spirit to sanctify and save them, than the most affectionate\nearthly parent to shew kindness to his child.\n\nThe gospel is designed as a remedy for human weakness, equally as for\nhuman guile. It is every way adapted to the circumstances of the\ncreatures to whom it offers salvation. It is a fair tender of pardon\nand peace, of life and happiness to all who hear its joyful sound; it\nnot only opens these blessings to their view, but brings them within\ntheir reach.\n\n5. The divine benevolence is farther evident from the\nexercise of forbearance towards ingrates, who neglect and slight\noffered salvation. God doth not soon enter into judgment with them,\nbut waits with much long suffering; repeats his calls and warnings;\nurges sinners in various ways, and by various means, to turn and live;\ninwardly by the strivings of his Spirit, and warnings of conscience;\noutwardly by his word; his providence, and the voice of those whom he\nsends \"to warn the wicked from their way, and beseech them in Christ's\nstead to be reconciled to God.\"\n\nThe reason of all these applications to sinful man, is that mentioned\nby St. Peter--\"The Lord is long suffering to us ward, not willing that\nany should perish, but that all should come to repentance.\"\n\nII. We _are to consider some abuses of the revelation of divine\ngoodness which is made to mankind_.\n\nThere is no gift of God which depravity may not abuse. The belief\nof the divine perfections, especially of the divine mercy and benignity\nis often made the occasion of sin. Those whose \"hearts are turned\naway from the Lord, when they hear the words of the curse, are wont to\nbless themselves in their hearts, saying, we shall have peace, though\nwe walk in the imagination of our hearts, to add drunkenness to\nthirst.\" When called to repentance, they banish fear and lull\nthemselves into security, with the revelation of divine grace and\nmercy which they find in the scriptures; making that a favor of death,\nwhich was ordained to be unto life--\"With the Lord there is mercy;\nwith him there is plenteous redemption; with him there is\nforgiveness;\" not that he should be feared, but that his fear should\nbe cast off, and his terror not make men afraid to sin--\"God hath no\npleasure in the death of sinners--judgment is his strange Work--he\nwill not enter into judgment--will not destroy the work of his hands.\"\nThus mercy is made to absorb the other divine attributes, and sinners\nemboldened in wickedness. By such considerations they make themselves\nvile without concern. Some become so hardened and unfeeling, that the\napproach of death doth not alarm them. By an habitual course of\nwickedness, their consciences are rendered callous, and they are\ninsensible both to fear and shame, and continue so till death puts a\nperiod to probation, and seals them up for eternity!\n\nThese consequences are not apprehended at the entrance on a vicious\ncourse. The young sinner designs only to take some youthful liberties,\nand not to stray very far away, or long to deviate from the path of\nduty; but the farther he goes in the wrong, the stronger are his\nattachments to the pleasures of sin--the less his concern--the weaker\nand more defiant his purposes of amendment. He never finds the more\nconvenient reason, which he promised himself at setting out in the way\nof wickedness; yea, the farther he proceeds in it, the greater is the\ndifficulty of retracing his steps, and turning back from his\nwandering. Many who thus turn aside from the path of truth, probably\nsettle into a state of security, and continue in it, till they have\ntime no longer.\n\nWas man grateful, divine goodness would lead him to repentance; but\nunder the influence of depravity, it hath a different effect--is made\nthe occasion of more ungodliness! What baseness! \"Sin because grace\nabounds! Whose damnation is just! How can such escape? The wrath of\nGod is revealed from heaven against all unrighteousness and\nungodliness of men, who hold the truth in unrighteousness.\"\n\nFor sins of ignorance, and those into which men were surprized by\nunexpected temptations, sacrifices were ordered in the law, and\npardon, on certain conditions, promised: But it was not promised\npresumptuous sinners. To them the law spake nothing but terror. \"The\nsoul that doth ought presumptuously--the same reproacheth the Lord;\nand that soul shall be cut off from his people. Because he hath\ndespised the word of the Lord, and hath broken his commandment, that\nsoul shall be utterly cutoff; his iniquity shall be upon him.\" *\n\n* Numbers xv. 30, 31.\n\nThe person who lives in all good conscience, may hope in the divine\nmercy for the pardon of involuntary errors: But with what face can the\nwillful offender ask mercy of God? No plea which is not affrontive can\nhe make before him--\"Shall I not visit for these things, saith the\nLord: And shall not my soul be avenged on such a nation as this?\"\n\nThat awful threatening, or prophetic denunciation, \"The Lord will not\nspare him; but the anger of the Lord and his jealousy shall smoke\nagainst that man, and all the curses written in this book [the law]\nshall lie upon him,\" regards willful sinners, flattering themselves\nwith expectation of divine favor. *\n\n* Deuteronomy xxix. 20.\n\nWhen St. Paul would magnify the riches of divine grace in the\nsalvation of the chief of sinners, he exemplifies it in himself--\"Who\nbefore was a blasphemer, and a persecutor, and injurious--Howbeit for\nthis cause I obtained mercy, that in me first Jesus Christ might shew\nforth all long suffering, for a pattern to them which should hereafter\nbelieve on him to life everlasting.\" But he subjoins an alarming hint\nthat those who sin wilfully, have no reason to express like mercy from\nGod. \"But I obtained mercy _because_ I did it ignorantly in unbelief.\"\nThat no mercy would have been shewn him had he done those things\npresumptuously, is here intimated with sufficient plainness. This\ndeserves the attention of those who sin presuming on divine mercy.\nSurely they cannot reasonably expect mercy from him \"who is no\nrespecter of persons,\" if Paul \"obtained it _because he did those\nthings ignorantly in unbelief_.\" If this is duly considered, Will not\npresumptuous sinners believe and tremble? Will they not perceive their\nhopes to be vain?\n\n2. Another abuse of the revelation of divine mercy is the universal\nscheme which is built upon it. The text and similar passages of\nscripture are alleged as evidence that none can be lost.\n\nTo help the argument, it is said--\"To be influenced to obedience by\nfear is low and mercenary; and God would not urge men to duty by so\nunworthy a principle.\"\n\nBut was not fear of punishment used as a guard to innocence while man\nremained upright? \"In the day thou eatest thereof thou shalt surely\ndie.\" Had the influence of fear, operating to duty, been wrong, God\nwould not have urged it as a motive to obedience. \"Let no man say\nwhen he is tempted, I am tempted of God: For God cannot be tempted\nwith evil, neither tempteth he any man.\" If God useth this as an\nargument to excite to duty, it must be a proper argument. That it is\nthus used in all his word, admits no dispute. Every teacher whom God\nhath sent to teach the way of life, and persuade men to walk in it,\nhath used it. The divine teacher is not to be excepted--\"Fear him who\nis able to destroy soul and body in hell, yea, I say unto you, fear\nhim.\" And when he delineates the process at the great day, after\ndeclaring that the righteous and the wicked will be separated from\neach other, the whole is closed with that solemn declaration--\"These\nshall go away into everlasting punishment, but the righteous into life\neternal.\"\n\nTo be influenced by promises is no less mercenary than being driven by\nterror. And this is also proposed as an incitement to obedience. \"God\nhath given us exceeding great and precious promises, that by them we\nshould become partakers of a divine nature.\"\n\nEvery inspired teacher hath called men to repentance in the same\nmanner, and urged it by the same arguments. Proof is needless. To\npretend that application is not made, by divine order, to the hopes\nand fears of mankind, is trifling--Yea to pretend that they are not\nurged by the dread of eternal punishment, is to deny the most obvious\ntruth.\n\nAnd is there no cause for his fear? Doth God frighten men with vain\nterrors? Doth he threaten evils which can never come?\n\nOr if this argument was necessary to be used with man before be fell,\nis it needless since he hath fallen?\n\nBut _God our Savior will have all men to saved_; and shall not that\nwhich he wills be effected? Can any thing contrary to his pleasure\ntake place?\n\nMuch doth take place in this world, which, is not pleasing to God;\nwhich he doth not will, or approve. This may be predicated generally\nof sin. \"Sin is the abominable thing which he hates.--He is angry\nwith the wicked every day.\" Would he be angry, if all which is done\nwas pleasing in his sight?\n\nGod is holy. Sin is opposition to his nature, forbidden by his law,\nand declared to be his abhorrence. To suppose that he should hate and\nforbid sin, yet approve of it and be pleased with it, is absurdity and\nfolly.\n\nGod permits sin; but neither wills nor approves it. \"Christ pleased\nnot himself.\" * Much is permitted under his administration, which he\ndoth not order, but forbids and abhors. Yea, God orders some things,\nas moral governor (in consequence of other things done contrary to his\ndirections) which are not pleasing to him, considered in themselves.\n\"He doth not afflict willingly, nor grieve the children of men\"--But\nfinds it necessary to afflict. Grief and sorrow are known under the\ndivine administration, and ordered out to mortals by providential\ndispensation. But these natural evils are always in consequence of\nmoral evil, which is not the effect of divine influence, but ariseth\nfrom another source and hath another author. It ariseth from the abuse\nof powers which were given for better purposes. Where sin hath gone\nbefore, sorrows follow after; but they are not pleasing to the Supreme\nGovernor.\n\n* Rom. xv. 3.\n\nThe wickedness of the old world occasioned the deluge; but it is\nimpossible to read the Mosaic account of those events, and suspect\nthat they were pleasing to Deity.\n\nWe may make the same remark respecting the declensions of Israel and\nJudah and the judgments which followed. \"O thou son of man, speak\nunto the house of Israel, Thus ye speak, saying, if our transgressions\nand our sins be upon us, and we pine away in them, how should we then\nlive? Say unto them, as I live saith the Lord God, I have no pleasure\nin the death of the wicked; but that the wicked turn from his way and\nlive; turn ye, turn ye, from your evil ways; for why will ye die, 0\nhouse of Israel?\" * By another prophet we find God mourning over them\n--\"How shall I give thee up, Ephraim? How shall I deliver thee,\nIsrael? How shall I make thee as Admah, and set thee as Zeboim? Mine\nheart is turned within me, my repentings are kindled together.\"\n\n* Ezekial xxxiii. 10.\n\nThat people continued in their sins and perished in them: But will\nany who read these messages, sent them of God, conceive their crimes,\nand the desolations which followed, when they had filled up the\nmeasure of their iniquity, to be pleasing to God, or the effect of\ndivine order and influence?\n\nWill those who read our Savior's lamentations over Jerusalem, and the\ndestruction soon after brought upon that city and nation, because\n\"they did not know the time of their visitation,\" consider those\nevents as pleasing to him? His predictions were verified--\"their\nenemies cast a trench about them, compassed them round and kept them\nin on every side--laid their city even with the ground, and her\nchildren within her; not leaving one stone upon another--Zion was\nploughed like a field\"--vast numbers perished in the siege--many were\ncrucified after the city was taken--the residue scattered among all\nnations, and the sword drawn out after them! The compassionate\nRedeemer called those sinners to repentance--warned them of the evils\nwhich they would bring on themselves, by refusing the grace which\nhe offered them, and wept over them when filling up the measure of\ntheir guilt! But when they had been tried the appointed time, and\ncontinued obstinate, till the divine patience was exhausted, he\nentered into judgment with them and gave them according to their\nworks.\n\nSimilar will be the event of persevering obstinacy in others. Man is\nplaced here for trial--endowed with powers sufficient to render him a\nprobationer; which implies capacity to use, or abuse his powers. The\nabuse is sin. The way of duty is made known, needed assistance\nconferred, the reasonableness of obedience shewn, and the injunction,\n\"occupy; till I come,\" subjoined, but no compulsion is used. Thus\ncircumstanced, it is referred to man to choose for himself.\n\nGod operates indeed on man; but only as on a free moral agent. Divine\ninfluences coincide with human liberty. Those who are willing and\nobedient find mercy. Over such the Savior rejoices, and their faith\nand love are rewarded with the rewards of grace. But those who neglect\nso great salvation, are left to perish in their sins.\n\nThat God can confidently do other than leave them to perish, is to us\nunknown. It may be impossible to renew them by repentance--beyond the\npower of Omnipotence to save them!\n\nThe conditions of salvation are fixed: No change can be made in them.\n\"The impenitent heart treasureth up wrath. He that believeth not\nshall be damned. If we do not believe, yet God abideth faithful; he\ncannot deny himself.\" The terms of acceptance with God are laid before\nus; the event depends on the choice we make. SUCH we conceive to be\nman's situation here: Such the ground of the applications made to him\nin the gospel, and the promises and threatening annexed to the\nproposals therein contained. On another, supposition do they appear\nrational. On no other can we account for our Savior's declaration that\nSodom, had she enjoyed Capernaum's advantages, would have remained\ntill his day. *\n\n* Matthew xi. 23.\n\nDivine benevolence is great; but it will not secure salvation to\ngospel despisers: They \"will wonder and perish.\" As the first\ncovenant had conditions annexed to it, so hath the new covenant. To\npretend that there are none--that man hath no concern to secure the\ndivine favor, is to charge folly on God, in all the overtures which\nare made to man in the gospel.\n\nLife and death are now set before us. We may be saved, or we may\nperish. Which will be our portion depends on the effect which the\nproposals of grace have upon us. Today if ye will hear God's voice\nharden not your hearts. Behold now is the accepted time; behold now is\nthe day of salvation. Boast not thyself of tomorrow; for thou knowest\nnot what a day may bring forth. Beware lest you * destroy a soul for\nwhich Christ died; and lest you have occasion at last to take up that\nlamentation--\"The harvest is past, the summer is ended and we are not\nsaved.\"\n\n* Romans xiv. 15.\n\n\n\n * * * * * *\n\n\n\nSERMON XVIII.\n\nBalak's inquiries relative to the service of God, and Balaam's answer,\nbriefly considered.\n\nMicah vi. 6, 7, 8.\n\n\"Wherewith shall I come before the Lord, and bow myself before the\nhigh God? Shall I come before him with burnt offerings, with calves of\na year old? Will the Lord be pleased with, thousands of rams, or with\nten thousands of rivers of oil? Shall I give my first born for my\ntransgression; the fruit of my body for the sin of my soul?--He hath\nshewed thee, 0 man, what is good: And what doth the Lord require of\nthee, but to do justly, and to love mercy, and to walk humbly with thy\nGod?\"\n\n\nAs mankind are endowed with reason, and profess to be governed by it,\ntheir revolts from God are practical criminations of him: Therefore\nhis expostulations with his people of old, when they forsook him and\nfollowed other gods--\"What iniquity have your fathers found in me? O\nmy people what have I done unto thee? And wherein have I wearied thee?\nTestify against me.\" *\n\n* Jeremiah ii. 5. Micah vi. 3.\n\nIsrael as a people were going away from God, and he condescended to\nreason with them, and show them their ingratitude and baseness. To\nthis end, he reminded them of his past care of them, and kindness to\nthem, as a nation, from the time of their deliverance from bondage in\nEgypt--\"I brought thee out of the land of Egypt, and redeemed thee\nfrom the house of servants\"--After just glancing at that deliverance,\nhe passes over the wonders wrought for them at the red sea, and in the\nwilderness, and their numerous rebellions, while he was leading them\nas a flock, and supplying their wants by a series of miracles, and\nenlarges on an event which took place on the borders of Canaan, the\nattempts made by Balak, the king of Moab, to prevail with him to leave\nhis people and go over to him, and help him against them, and his\nfaithfulness to Israel on that occasion--\"O my people, remember now\nwhat Balak, king of Moab consulted, and what Balaam, the son of Beor\nanswered him from Shittim to Gilgal; that ye may know the\nrighteousness of the Lord.\" *\n\n* Numbers xxii. &c.\n\n Balak's consultations, or inquiries, are contained in the two last\nverses of our text: Balaam's answer in the third. In Balak's inquiries\nwe see the ideas which he entertained of God, and of the service which\nhe supposed would be acceptable to Him, and engage, him to forsake his\npeople, and deliver him from his fears on their account. Balaam's\nanswer corrects Balak's mistakes, and discovers surprizingly just\napprehensions of the true God, and true religion, though\ndepravity prevailed, and caused him to counteract his convictions, by\nadvising Balak to measures directly opposed to his sense of duty.\n\nTo open and explain this subject is the design of the following\ndiscourse.\n\nIt may be proper to premise that Israel did not make war either on\nMoab or Ammon. Those nations were descended from Lot, and Moses was\nforbidden to molest them in possession of the lands which God had\ngiven them. Moab might have had peace, and the friendship of Israel,\nbut refused it, and joined the confederacy against them. When the\ntribes of Israel reached the borders of Moab, which lay in their way\nto Canaan, Balak and his people were intimidated by their numbers, and\nby their martial appearance. They did not therefore, sue for peace,\nbut resolved to neglect no measures to subdue and conquer them.\n\nIt was an ancient custom among the heathen at their entrance on a war,\nto devote the enemy to destruction, and solicit their gods to forsake\nthem. Balak thought this a matter of importance before he entered into\na war with Israel. This ceremony was commonly performed by the\npriests, or ministers of religion. How this had been to Moab we are\nnot informed; but on occasion before us, the affrighted sovereign of\nthat people, sent to some distance for Balaam, a famous soothsayer or\ndiviner, of whose prevalence with the powers above he had a high\nopinion, to be the agent in this business.\n\nBalaam was really a remarkable person; few more so occur in history.\nFew others had more knowledge of the true God, or juster ideas of the\nservice which he requires of mankind. But his character will be\ndeveloped in the sequel.\n\nThis renowned soothsayer refused at first to listen to the invitation\nof the king of Moab, assigning a sufficient reason for his refusal\n--\"The Lord refuseth to give me leave\"--but when a second embassy\narrived, more numerous and move honorable, and with the proffer of\ngreat honors and rewards, his ambition and covetousness were inflamed,\nand he resolved from that moment to secure them. The first seems to\nhave been only a common embassy, and to have carried only the usual\nrewards of divination. We know what followed. Balaam sinned in asking\na second time for liberty to go and curse Israel, when God had once\nrefused him, and told him that they were blessed. He asked, however,\nand was in judgment permitted to go, but only to act agreeably to\ndivine direction which would be given on the spot; but he went,\ndetermined to secure the wages of unrighteousness. Seeing his design,\nGod met him in the way, and by a strange and miraculous communication\nand warning, made him afraid to curse his people, and even compelled\nhim to bless them altogether. But to come to our subject,\n\nI. We are to consider Balak's inquiries.--_Wherewith shall I come\nbefore the Lord_?\n\nBalak had so deep a sense of the danger which threatened him, that he\nwas ready to bring the most costly sacrifices, if they would avail to\nrender propitious the God who had wrought such wonders in Egypt and in\nthe wilderness for the salvation of his people. He would offer all the\ncattle, and all the oil of his kingdom, _thousands of ram, and ten\nthousands of rivers of oil_! Yea, he would even offer his _first\nborn_, the heir of his crown! Would not refute the dearest of his\noffspring to atone for his sin, and bring over the God of Israel to be\nhis God, in the time of his distress!\n\nSuch were his proposals. We may observe in them several mistakes\nrespecting the service of God, or the homage which is acceptable to\nhim; mistakes not uncommon among men. As,\n\nFirst a supposition that sins may be atoned and mankind allowed to\ncontinue in them, if they will come up to the price. The country of\nMoab abounded with flocks, particularly with sheep; * it abounded also\nwith oil; and Balak supposed that the divine favor might be obtained\nby sacrifices of this kind--by a profusion of them--_thousands of\nram, and ten thousands of rivers of oil_. He knew himself a sinner--he\nknew that he had taken part against the God of Israel; had served\nother gods, who were his rivals. But now he saw his need of the divine\nfavor and he wished to purchase it--at any price, to purchase it. He\nwas ready to pay for his sins; only waited to know the price, and he\nwould make the payment!\n\n* 2 Kings iii. 4.\n\nNot a word do we hear of his parting with his sins and returning back\nby repentance.\n\nFew left to the light of nature seem to have conceived the necessity\nof repentance, in order to obtain the divine favor. For their sins,\nthey must somehow, make atonement, and they would then be forgiven,\nthough they continued to commit them! Mankind have entertained\ndifferent ideas of what was necessary to make atonement. The more\ncommon idea hath been, that it was to be done by sacrifice; however\nthey came by that idea. It probably derived by tradition from the\nfirst family of our race. But there seems to have been a general\nmistake respecting the design of sacrifice. By those devoid of\nrevelation, it hath not been considered as pointing to a divine\nsacrifice, but as having in _itself_ an atoning virtue. So it seems to\nhave been viewed by this Moabitish prince.\n\nAnother mistake respecting sacrifices, which hath been common in the\nworld, is this--That their value depends on their cost to the offerer.\nThis was a mistake of Balak. If common offerings, and the usual number\nof victims would not procure the divine favor and atone for his sins,\nhe would offer more, and more costly ones--_thousands of rams, and ten\nthousands of rivers of oil_! Such a profusion of sacrifices, of the\nsame kind, or partly so, with those offered by Israel, so many more\nthey were able, coming out of the wilderness, to offer, he hoped would\nprevail to detach from them their God, and buy him so to be his\nfriend!\n\nBut if not, if these were too little, he would sacrifice his\noffspring! _Give his first born for his transgression--the fruit of\nhis body for the sin of his soul_! A sacrifice much more costly, much\nmore painful, than that of all earthly treasure! Surely such an\noffering must prevail!\n\nSimilar conclusions have not been very uncommon! The homage offered up\nto God hath been estimated by its cost to the offerer! A circumstance\nwhich adds nothing to its value. The value of what is done for God\ndepends on its conformity to his orders. That its cost to the offerer\nenhances its value, in the divine estimation, supposes him to be\npleased with the sufferings of his creatures, and delighted with their\nsorrows, than which, nothing is farther from truth. \"God grieveth not\nwillingly--Judgment is his strange work.\" Were it otherwise, the more\nreluctant the offerer, the more acceptable would be the offering: But\nGod loves a cheerful giver; yea, he is so pleased with this\ndisposition, that he accepts and rewards it, where ability is wanting\nto carry it into action. \"If there be first a willing mind, it is\naccepted.\" *\n\n* 2 Corinthians viii. 12.\n\nThe sacrifices of old derived all their value from the sacrifice of\nChrist, to which they pointed. God had determined, when and how they\nwould be offered. Additions to the number, or cost, added nothing to\ntheir value, but had a contrary effect, spoiled and rendered them\nunavailing. Human victims, the most costly, and therefore supposed by\nthe heathen, to be the most efficacious, were so far from having power\nwith God to draw down his blessing, that they most certainly drew his\ncurse on all who offered them. This was one of the sins of the\nCanaanites, which above all others, availed to bring the divine\njudgments upon them. And when Israel fell into the same sin, it\nkindled the wrath of God against them to their destruction. This was\nthe sin of Manasseh, \"which God would not pardon.\"\n\nBalak first proposed other sacrifices--a profusion of them; but if\nthey were not sufficient to atone for his sins and procure the\nfriendship of Jehovah, seems to have thought that the sacrifice of his\nfirst born must avail!\n\nSuch were his blunders respecting the nature of that religion which\nwould render him acceptable to the true God. He seems not once to have\nthought of repentance; or if he did, he made no offer of it--did not\nonce propose \"crucifying the flesh with its affections and lusts.\" He\nchose rather to sacrifice all the treasures of his kingdom, and all\nthe members of his family, than part with his sins and become holy in\nheart and life.\n\nSuch is the temper of depravity. The servants of sin are sooner\npersuaded to make any other sacrifice than that of their lusts and\ncorruptions. And many foolishly flatter themselves that other\nsacrifices will avail to procure the divine favor--that holiness of\nheart and life are not indispensibly requisite, but that something\nbeside may be substituted in its stead. Countless examples of this\nfolly meet us in history, and even in the history only catholic church\nof Christ!\n\nThus did Balak mistake the nature of true religion, and consider it as\nconsisting in that which was foreign, yea, repugnant to its nature.\nSuch were his proposals which he spread before Balaam, and of which he\nrequired his opinion. Let us hear then the answer of the Sage.\n\nBalaam was better instructed: He appears to have understood the nature\nof true religion, and clearly points it out to Balak, though he\nneglected himself to conform to it. _He hath shewed thee, 0 man, what\nis good: And what doth the Lord require of thee, but to do justly, and\nto love mercy, and to walk humbly, with thy God_?\n\nThere is scarcely a better definition of true religion to be found in\nthe bible.\n\nHe _hath shewed thee, 0 man, what is good_.--From Balak's inquiry we\nshould be ready to conclude that he was ignorant of God and religion\n--that he supposed that God preferred sacrifice to justice and mercy\n--that sacrifice would supply their place and render them of no\naccount. Balaam tells him that he had been better instructed;\nthough we know not where, or how. _He hath shewed thee, what is good_;\nand he appeals to Balak whether this was not the case--_What doth the\nLord require of thee, but to do justly, and to love mercy_, &c.\n\nTo _do justly_--There is no true religion where justice is not\nreceived as a foundation principle. \"I the Lord love judgment; I hate\nrobbery for burnt offerings; and I will direct their work in truth.\" *\nFraudulent people may pretend to religion; may make many and long\nprayer, but their religion is of no avail; their sacrifices are an\nabomination. + Witness the scribes and pharisees, who received\nthe greater damnation.\n\n* Isaiah l xi. 8. + Isaiah i. 10. &c.\n\nThe next characteristic trait here given of the good man, is the love\nof mercy. _What doth the Lord require of thee, but to do justly and to\nlove mercy_?\n\nThere is something particularly to be observed in the language here\nused--_love mercy_.--It may not be in every one's power to shew mercy;\nbut every man may, and every good man does _love mercy_. To \"feed the\nhungry and clothe the naked,\" are acts of mercy, but not in the power\nof all men. Some are, themselves wholly dependent on the mercy of\nothers for their own support.\n\nJustice often restrains and sets bounds to the exercise of mercy. The\njudge may be grieved for the malefactor, and wish that he could shew\nmercy to him, but find himself obliged to condemn him and suffer\njustice to take its course. The debts which a person hath contracted\nmay require all his goods, or all his necessities do not require. In\nsuch cases he is under obligation to shut the hand of charity, even\nagainst the proper objects of it. We have no right to defraud some,\nthat we may shew mercy to others. Justice is a prior duty. We are tied\nup to the discharge of it--are bound to _do justly_; whereas it is\nonly required that we _love mercy_. The love of mercy will dispose us\nto shew mercy, where we have ability to do it without violating\njustice. Yea, it will cause us to do it with pleasure, rendering us\nlike God, who \"delights in mercy.\"\n\nActs of mercy may proceed from other principles beside the love of\nmercy, but these do not answer to the divine requirement. In the view\nof him who sees the heart they are not characteristic of renovation,\nor a heart right with God.\n\nThe third particular here mentioned as constituting the finishing part\nof the good man's character, is humility--_that he walks humbly with,\nhis God_--that he is sensible of his imperfection, and of his need of\nmercy from God. This always makes a part of the good man's character.\n\nThe good man, while he is just to all, and while kind and benevolent,\nand disposed to do good to all, as he hath opportunity and ability,\nretains a sense of his defects, of his remaining depravity--that he\nbut too often deviates from his own principles--that in every thing he\ncomes short of his duty. Therefore doth he confess himself \"an\nunprofitable servant\"--that he lays God under no obligation--yea, that\nhe lives on mercy--that all the good things which he receives, are\nunmerited, the gifts of divine grace--that was mercy denied him,\nand \"the reward of his hands given to him, it would be ill with him\"\n--he should be undone forever.\n\nSuch is the character drawn by the Eastern soothsayer in the last\nverse of our text: And it is the perfect character of a child of God,\nin this state of imperfection, trial, and improvement, where he is\npressing on towards that perfection which he never attains till he\n\"puts off the body, and is clothed on with his house which is from\nheaven.\" Then \"the spirits of just men are made perfect,\" and not\ntill then.\n\n\"The spirits of just men\"--The words are expressive, plainly implying\nthat none who allow themselves in injustice are the children of God\n--that all the saints will eventually be found, to be \"Israelites\nindeed in whom there is no guile.\"\n\nThus did Balaam instruct Balak, or remind him of what God required.\nBalak did not regard him. He could not be persuaded to make such\nsacrifices as these. He would give all the treasures of his kingdom,\nand even the fruit of his body, to procure the favor of God; but to\nsacrifice his corruptions, and put on the temper of a saint!--These\nwere hard requirements--he must be excused! Therefore did he dismiss\nhis instructor, who hitherto had \"spoken only the word which God had\nput into his mouth\"--and went away though he went sorrowing!\n\nThe same is the temper of too many others. We may do much which God\nrequires, may even go beyond and do much which he doth not require,\nand yet be nothing in religion. There must be the spirit and temper of\ntrue religion. There can be no commutation--Nothing will be accepted\nas a substitute. _We must do justly, love mercy and walk humbly with\nour God_, or have no part in him. Nothing without it will be accepted;\nnot even \"giving the body to be burned.\"\n\nPeople may also have a good speculative acquaintance with religion and\nyet remain devoid of it. Such cases sometimes occur. Such an one\noccurred in him who spake so well in our text. Balaam appears to have\nhad a perfect knowledge of the nature of religion; to have understood\nwhat it was and wherein it consisted. He was sensible also of the\nimportance of being found at last to have lived under the influence of\nit. Therefore when looking forward to the period of his dissolution\ndid he utter that earnest wish or prayer--\"Let me die the death of\nthe righteous, and let my last end be like his.\" Yet he was not a good\nman! his knowledge resided in his head: It never reached his heart.\n\"He loved the wages of unrighteousness;\" lived and died under the\ngovernment of depravity and wickedness! He dared not indeed to go in\ndirect opposition to the letter of the divine command--dared not curse\nIsrael with his lips, though he longed to do it, and wished the curse\nto fall upon them, while he was blessing them and forefilling their\nfuture greatness. But he dared privately to advise Balak \"to cast a\nstumbling block before them\"--To send among them the women of Moab,\nand seduce them to uncleanness and idolatry, in order to bring the\ncurse of heaven upon them! His advice was followed and partly\nsucceeded! Not to procure a victory for Moab, but to bring the\njudgments of God upon Israel; twenty four thousands of whom fell by\nthe pestilence which was sent to punish \"their sin the matter of\nPeor.\" And more tragical events would probably have followed, had not\nPhinebas stood up and executed vengeance on some of the principal\noffenders, and thus turned away the anger of the Lord from his\noffending people.*\n\n* Numbers xv. and xxi. 16.\n\n* * * * *\n\nWho can contemplate these things without astonishment! Who consider\nthe character and conduct of Balaam and not be amazed! That a man so\ninstructed respecting the divine character, the nature of religion,\nand the consequences which will follow human conduct here, should dare\nto set himself deliberately to evade the divine law, as wicked and\nartful men do human laws, surprises and confounds us! Yet so it\ncertainly was in the case before us!\n\nWe are not left ignorant of the consequences: To him the \"end of\nthose things was death,\" eternal death, for he died in rebellion\nagainst God. And he seems to have anticipated the event; when speaking\nof the divine being, the true God and Redeemer, he breaks out into\nthat language--\"I shall see him, but not now; I shall behold him, but\nnot nigh.\"\n\nWe can form no judgment of a person's moral state by his speculative\nknowledge of God and religion. Knowledge in divine things is\nimportant; on many accounts it is so; but it does not ensure goodness\nof heart, without which we cannot be saved; we may have \"all\nknowledge,\" yet perish in our sins. So it happened to Balaam, and\nprobably to others beside him. \"If ye know these things happy are\nye, _if ye do them_.\"\n\nBut we are chiefly concerned at home--to know our own state. _Do we do\njustly, love mercy, and walk humbly with our God_? If these are found\nupon us, happy are we; but if any of them are habitually wanting to\nus, we \"are yet in our sins, and the wrath of God abideth on us.\"\n\nIf any are disposed to inquire with Balak, _Wherewith shall I come\nbefore the Lord, and bow myself before the high God_? Let them attend\nto the answer given by Balaam--if we add, reliance on divine grace in\nChrist no better answer can be given.\n\nHow far those of old were let into the gospel way of salvation we know\nnot. Balaam expressed the temper of a child of God. Whoever possessed\nthat temper relied on divine mercy, while endeavoring to fulfil all\nrighteousness. Such would refer themselves to divine grace; and surely\nGod would not be wanting to them. He might lead them by a way which\nthey understood not; \"but would bring them to their desired haven,\nand unto God their exceeding joy. Their labor would not be in vain in\nthe Lord.\"\n\nDependence on divine mercy is still our duty. Though favored with\ngospel light, many things are yet hidden from us. Let us therefore do\njustly love mercy, and walk humbly with God, and he will guide us\nthrough the darkness, and bring us through to the rest which he hath\nprepared for those who love and serve, and trust him here. For these\nthere is no commutation. Knowledge the most perfect; faith the most\nmiraculous; and sacrifices the most costly, would all be of no avail.\nGod hath shewn us what is good, and what he requires. May we hear and\nobey. Amen.\n\n\n\n * * * * * *\n\n\n\nSERMON XIX.\n\nConfessing Christ an indispensable Duty.\n\n2 Timothy ii, 12.\n\n\"--If we deny him, he also will deny us.\"\n\n\nThis is predicated of Christ; and looks forward to the day when all\nmankind will stand before him as their judge.\n\nDenying Christ is here declared to be a mortal sin. Those found guilty\nof it will hear that sentence--\"Depart ye cursed!\" But this is to be\nunderstood only of a persevering denial of him. Those who turn by a\ntimely repentance, will find mercy. This is true of every sin. But\nrepentance may be too late. It must antecede death, or it will be of\nno avail. The day of grace terminates with life. From that period man\nceases to be a probationer, and his state is unalterably fixed.\n\nWhen the offers of pardon and peace are sent abroad, some will not\nhear. Who will receive, and who reject the grace of life, is to us\nunknown. Our expectations are often disappointed. Some come to Christ\nof whom we had little hope; others cannot be persuaded, of whom our\nhopes were strong. We have only to \"preach Christ; warning every man,\nand teaching every man,\" and must leave the event.\n\nSome live where the sound of gospel grace is not heard. \"We\" are made\nto differ from them. \"To us is the word of this salvation sent.\"\nBut this doth not secure salvation to us. We must hear and obey. \"If\nwe neglect so great salvation, we shall not escape.\"\n\nAmong the indispensable requirements of the gospel, is that of\nconfessing Christ, Himself hath determined it. \"Whosoever shall\nconfess me before men, him will I confess before my Father which is in\nheaven; but whosoever shall deny me before men, him will I deny before\nmy Father which is in heaven.\" *\n\n* Matthew x. 32.\n\nWhether the apostle had this declaration of our Savior's in his eye;\nor it was revealed to him by the holy Spirit, we are not informed; but\nhis language in the text is express to the same purpose--_If we deny\nhim, he also will deny us_.\n\nThese declarations have a particular reference to the duty of\nappearing openly to be Christ's disciples; especially in times of\npersecution, when Christian's are exposed to sufferings and death for\nhis sake. Even in such times, confessing Christ is a condition of\nbeing confessed by him. If we think this a hard requirement, and\nrefuse compliance, we shall have no part in him.\n\nWhat are we then to understand _by confessing and denying Christ_.\n\nConsidering one of these may suffice. The text regards the latter. To\nthis we will therefore turn our attention.\n\nChrist _may be denied in words; or in works; or by a perversion of the\ngospel, causing it to become another gospel_. We will treat of each\nbriefly.\n\nI. Christ may be denied in words.\n\nAs \"with the mouth confession is made to salvation,\" so with the\nmouth we may \"deny the Lord who bought us.\" This is done by those who\ndeny that Jesus is the Christ; Thus he was denied by the Jews, among\nwhom he was born, and passed the days of his earthly residence.\n\nThat people had many peculiar advantages for knowing Christ, and many\nspecial evidences of his truth. \"To them were committed the oracles\nof God.\" They had the prophets who testified of Christ. To them did he\nappeal, and by them call on the Jews to try his claims to the\nMessiasship--\"Search the scriptures; they are they which testify of\nme.\" That people also witnessed his miracles, \"which were such as no\nman could do except God were with him.\" They witnessed the wonders\nwhich attended his birth--those which attended, and followed his\ndeath--many of that nation, who had seen his crucifixion, and the\nsoldier's spear pierce his heart while he hung on the cross, saw him\nalive after his passion; and a sufficient number, mostly, if not\nwholly Jews, witnessed his ascension. Yet as a people they rejected\nhim, and continued in unbelief! Not only denied him before Pilate, but\nnotwithstanding the teaching and miracles of the apostles, persevered\nin their denial of him, and perished in it! This was foretold. Christ\nwarned them of the event of their infidelity--\"If ye believe not that\nI am he, ye shall perish in your sins.\" But they would not hear.\n\nBy the Gentiles the gospel was more kindly received. Though devoid of\nthat knowledge of God and true religion which might have prepared them\nfor the reception of it, when they witnessed the mighty works, wrought\nby those who preached it, they believed. Miracles are appeals to the\nsenses of mankind. And when those who had worshipped dumb idols,\nbeheld the wonders wrought by the ministers of Christ, they perceived\nthat they were sent of God, and became obedient to the faith. Then did\n\"many come from the east and west, and set down in the kingdom of\nGod; while the children of the kingdom were call out.\" Christianity\nspread abroad. \"The heathen were given to the Son for an inheritance,\nand the uttermost parts of the earth for a possession.\" For several\nages, most who were educated in Christian lands, and blessed with\nrevelation, professed to believe the gospel. But in later ages there\nhath been a falling away, agreeably to the predictions which went\nbefore, and many deny the truth of the gospel, and reject it as\nfabulous.\n\nII. Christ may be denied in works. He is so by some who in words\nconfess him.\n\nThose who enroll themselves among Christ's disciples, thereby engage\nto be his followers. This is enjoined and made a term of acceptance.\n\"If any man will come after me, let him deny himself and take up his\ncross and follow me--whosoever doth not bear his cross, and come after\nme, cannot be my disciple.\"\n\nTo follow Christ is to cultivate his temper, and tread in his steps.\n\"Christ was meek and lowly in heart.\" He did God's commandments. It\nwas \"his meat to do the will of him that sent him.\" Those who are his\ndisciples have learnt of him. The same mind is in them, which is in\nhim. When this divine temper is wrought into the soul, it appears in\nthe life. Those who have his spirit, walk as he walked.\n\nSome call themselves Christians, who do not follow Christ. But he doth\nnot acknowledge them to be his. He ranks them among those who deny\nhim, \"Why call ye me Lord, Lord, and done: the things which I say?\nThen are ye my friends, when ye do all things, whatsoever I have\ncommanded you.\"\n\nChrist's name is blasphemed, when those who call themselves\nafter him live in allowed wickedness. Sore are the wounds which he\nhath received in the house of his friends. No other have been so deep\nand deadly.\n\nBut those who while they call themselves Christ's friends, live like\nthe wicked world, discover their hypocrisy--that they are not of\nChrist's flock--\"His flock hear his voice and follow him.\" Others\nmay creep in unawares, but they are not of his fold. The apostle\nspeaks of these false professors in his epistle to Titus. * \"They\nprofess that they know God, but in works they deny him, being\nabominable and disobedient, and unto every good works reprobate.\" +\n\n* Titus i. 16. + Titus i. 16.\n\nOthers deny Christ by refusing to confess him: \"For the refusal is in\nworks to deny him.\"\n\nUnder the former dispensation certain duties were enjoined as tokens\nof subjection to the divine Sovereign. To neglect them, was considered\nas breaking the covenant of God. \"And God said to Abram, thou shalt\nkeep my covenant, thou and thy seed after thee. This is my covenant\nwhich ye shall keep between me and you, and thy seed after thee: Every\nman child among you shall be circumcised. The uncircumcised man child\nshall be cut off from his people; he hath broken my covenant.\" ++ An\nattendance on the passover was enjoined under the same penalty. The\nperson who should neglect it, was ordered to be cut off from Israel.\nEvery rite and ceremony enjoined in the law was obligatory. To neglect\nthem was to set up the standard of rebellion against God--deny his\nsovereignty--his right to give law. Those who persevered in neglect,\nafter warnings, were no more to be considered as his people.\n\n++ Genesis xvii. 9-14.\n\nUnder the gospel dispensation, duties of like import are enjoined, and\nunder the same penalty. The tokens of belonging to Christ are\ncommanded. To neglect them is to reject the Savior, and forfeit\nthe benefits of an interest in him. Among these an open profession of\nfaith in Christ, is one of the chief. So it was considered by the\napostles, and primitive Christians. They dared not neglect it when it\ncost every worldly comfort, and even life. Neither was it a groundless\nfear which excited them to so costly a duty. Their Lord, had expressly\ndeclared, that \"whoever should be ashamed of him, before an evil and\nadulterous generation, he would be ashamed of them before his Father,\nand before his angels.\"\n\nIf we attend to our context we shall see that the apostle has here a\nspecial reference to denying Christ in this way--\"Remember that Jesus\nChrist, of the seed of David, was raised from the dead, according to\nmy gospel: Wherein I suffer trouble as an evil doer, even unto bonds;\nbut the word of God is not bound. Therefore I endure all things for\nthe elect's sake, that they may obtain salvation, which is in Christ\nJesus, with eternal glory. It is a faithful saying, for if we be dead\nwith him, we shall also live with him: If we differ, we shall also\nreign with him: _If we deny him, he also will deny us_: If we believe\nnot; yet he abideth faithful; he cannot deny himself.\"\n\nThe apostle persevered though he suffered the loss of all things, and\nincurred every indignity and sorrow; and even when he foresaw the loss\nof life, in consequence of adhering to the Christian cause and\ncontinuing to preach the gospel. When some who were concerned for\nhim, would have dissuaded him from adventuring among the enemies of\nChristianity, especially as his dangers and sufferings among them,\nwere foretold by a prophet, he refused their counsel and adhered to\nhis purpose, though tenderly affected with their concern for him.\n\"What mean ye to weep and to break mine heart? For I am ready not only\nto be bound, but also to die at Jerusalem for the name of the Lord\nJesus,\" and when his last conflict approached, apprized of what was\nbefore him, he advanced without dismay--\"I am now ready to be offered\nand the time of my departure is at hand.\"\n\nSt. Paul might have avoided all the evils which he endured because he\nbelonged to Christ, by only practically denying him: But he dared not\ndeny him. He knew the consequences which would follow the part he\nacted. \"If we suffer we shall also reign with him; _if we deny him, he\nalso will deny us_. Having respect to the recompence of reward,\" he\npressed on, exulting in the prospect before him--\"I have fought a\ngood fight, I have finished my course, I have kept the faith:\nHenceforth there is laid up for me a crown of righteousness, which\nthe Lord the righteous Judge, shall give me in that day.\"\n\nIf to neglect professing Christ, when it exposed to such sufferings\nwas considered as denying him, and incurred the forfeiture of an\ninterest in him, will it now be dispensed with? No, when it exposeth\nto no suffering, or loss? When it both became the most cheap and easy\nof all duties?\n\nAre the terms of acceptance with God in Christ changed? Are\nthey not the same as formerly? Doubtless they are essentially the\nsame. \"There is no respect of persons with God.\" If to neglect the\nbadges of discipleship was formerly to deny Christ, it is still to\ndeny him. _If we deny him, he also will deny us_.\n\nIII. Christ may be denied by a perversion of the gospel, causing it to\nbecome another gospel.\n\nSome of this description were found in the primitive church. Such were\nthose who made Christ the minister of sin--who considered the design\nof his coming, not to be \"to destroy the works of the devil,\" but to\nrender it safe to live in sin and indulge depravity. Such were those\nwho held the doctrine of the Nicolaitanes; and the doctrine of Balaam,\nwhich were probably nearly akin, giving countenance to uncleanliness.\nSuch were also those pretendedly enlightened persons, who claimed\nknowledge in divine things, superior to that of the apostles, and\ntaught that chastity, and temperance, and sundry other duties enjoined\nof God, were not obligatory on believers. These are described by St.\nPeter and Jude, as enemies of Christ.\n\nIn later ages the gospel hath not been less corrupted, by some, who\nhave called themselves Christians. It hath become in their hands,\nanother gospel.\n\nIt maybe difficult precisely to determine, all who in this way deny\nChrist: But when the manifest tendency of any scheme, called\nChristian, is to lead to sin, render secure in sin, or build the hope\nof salvation on any other foundation than the mercy of God, and merits\nof the Redeemer, it must lead to a practical denial of Christ. To the\nsacred standard should every system be referred. Those which deviate\nessentially there from, lead to a denial of Christ; and will produce a\ndenial by him before his Father in heaven.\n\nREFLECTIONS.\n\nIf we do not mistake the Scriptures, those who deny Christ are without\nhope; and those who reject and those who neglect the gospel, or refuse\nto confess the Savior, are to be reckoned among them.\n\nSome are otherwise minded. \"If a person only acts sincerely, no\nmatter what his religious principles, (say some) or whether he hath\nreligious principles; he will find mercy with God and be accepted of\nhim;\" an opinion which is spreading in this liberal age!\n\nWe would gladly adopt it, and receive to the arms of charity all who\nappear to act honestly, could we see reason for it. But, in our\napprehension, the word of truth condemns those who deny Christ, and\ndeclares that they will be denied by him before his heavenly Father.\nWe read of damnable heresies--of those who are given up to strong\ndelusions that they should believe a lie that they might be damned.\n--And find an express declaration, cutting off unbelievers from all\nhope.--\"He that believeth not shall be damned.\"\n\nWhatever God may do with those who have not the gospel, those to whom\nit is sent must believe, receive and obey it, or perish in their sins.\nThis is so plainly and expressly declared in the word of truth, that\nwe wonder doubts should arise in the minds of those who believe it.\n\nNor is it less strange, that confessing Christ should be thought a\nmatter of indifference. Scripture is equally express respecting this\nmatter, as the other. We have seen that under the former dispensation,\nGod's covenant and the tokens of it were commanded, under penalty of\nexcision from his people--That in the apostolic age, Christ was to be\nconfessed, under penalty of being denied by him in the presence of\nGod. These are not matters of doubt.\n\nThey are stoney ground hearers who \"are offended when persecution\nariseth because of the word.\" These bring no fruit to perfection.\n\nIf the terms of acceptance with Christ are the same now as formerly:\nIf they are not lowered down from their original, a denial of him,\neither verbal or practical, will shut men out of his kingdom.\n\nIt becomes those who have a hope toward God while such their state, to\nconsider these things. \"It is a faithful saying--If we suffer with\nhim, we shall also reign with him; _If we deny him, he also will deny\nus_.\"\n\n\n\n * * * * * *\n\n\n\nSERMON XX.\n\nThe Fear which terminates in the Second Death.\n\nRevelation xxi. 8.\n\n\"The fearful--shall have their part in the lake which burneth with\nfire and brimstone; which is the second death.\"\n\n\nThe terms on which only we can be Christ's disciples are laid before\nus in the Scriptures, and we are counselled to consider them before we\nengage to be his.\n\nThough Christ was born to be a king, his kingdom is not of this world.\nHe doth not persuade men with the prospect of great things here; but\non the contrary warns his followers, that \"in this world they shall\nhave tribulation;\" pointing them to another, as the place of their\nrest, and teaching them there to expect the reward of their labors and\nsuffering here. And here the saints in every age, have groaned,\nbeing burdened. Had God provided nothing better for them, he would be\nashamed to be called their God.\n\nThe primitive Christians drank largely of the bitter cup. All the\napostles, except John, are said to have sealed their testimony with\ntheir blood. John at an advanced age, died peaceably in his bed at\nEphesus. But he did not escape persecution here. When the revelation\nwas made to him, he was in exile for the word of God and for the\ntestimony of Jesus. For his consolation, and for the edification of\nthe church, he was visited in his lonely state, by the exalted\nRedeemer, who unveiled futurity before him, briefly sketching the\nchanges which were to pass over his people till the consummation of\nall things. The vision closed with the solemn, dreadful process of the\ngreat day, and its consequences to the righteous and to the wicked.\n\nThe divine visitant enlarged on the glories of the heavenly state\nbeyond any of the prophets who had gone before. The description is\nclothed in figurative language, affording only a partial view of \"the\nglory which is to be revealed;\" sufficient however to convince us,\nthat \"eye hath not seen, ear heard, or the heart of man conceived the\nthings which God hath prepared for those who love him.\"\n\nBut who will be made to possess these glorious things? They are\noffered to all who hear the sound of the gospel; but conquering\nbelievers will only attain them. Their contrast will be the portion\nof others.\n\nThis life is a warfare, in which we are called to contend with our own\ncorruptions and with the powers of darkness--\"He that overcometh\nshall inherit all things:\" But those who are overcome, _will have\ntheir part in the lake of fire--which is the second death_.\n\nTo understand the grounds of this context is highly important.\nMistakes here may be fatal. To assist the inquirer, the characters of\nconquerors and captives are drawn in the scriptures. The verse of\nwhich the text is a part, mentions several general characters of the\nlatter kind, and determines their future portion--_The fearful, and\nunbelieving, and the abominable, and murderers, and whoremongers, and\nsorcerers, and idolaters, and all liars, shall have their part in the\nlake which burneth with fire and brimstone; which is the second\ndeath_.\n\nIn the prosecution of our subject, only one of these general\ncharacters will be considered--_the fearful_.\n\nWho then are intended by _the fearful_? And what is the fear which\nleads to destruction?\n\nFearful, is a term seldom used to describe sinners. It occurs, we\nbelieve, in no other scripture. Every kind of fear is not sinful; much\nless inconsistent with a state of grace. \"The fear of Lord is the\nbeginning of wisdom\"--it disposes the subject of it to mind the things\nwhich belong to peace, and flee to the hope set before him in gospel.\nThe fear of God is often used to describe the good man, and given as a\nleading trait in his character. It is noted in favor of Obadiah, the\nservant of Ahab, that he \"feared the Lord greatly.\"\n\nTo have no fear of God before one's eyes, is expressive of great\nobduracy in sin; of the last grade of depravity. Yet in the text, the\nfearful, are mentioned as the first rank of those who will have their\npart in the burning lake! What then is this fear?\n\nIt may be of several kinds; particularly--that to which precludes\ntrust in God, and reliance on his grace in Christ--that which operates\nto explain away the law of God--that which puts men upon duty in order\nto atone for sin--and that which shrinks from the hardships of\nreligion.\n\nI. The fear which leads down to the lake of fire, may be that which\nprecludes trust in God and reliance on his grace in Christ.\n\nFaith in Christ, and reliance on divine grace in him, are conditions\nof salvation. Where these are wanting Christ will not profit. Faith\nand reliance are united. The latter is dependant on the former, and\nriseth out of it. \"He that cometh to God, must believe that he is,\nand that he is the rewarder of them that diligently seek him.\"\n\nThe fearful and unbelieving are here set together--the fearful and\nunbelieving shall have their part--Perhaps they are thus joined to\nintimate that the fear intended precludes the faith to which the\npromises are made.\n\nThe sinner who is the subject of this fear hath so deep a sense of the\nsinfulness of sin, especially of his own, that he is afraid to make\nGod his hope--afraid to look up to the throne of grace, or to ask\nmercy of God. He would gladly flee the divine presence, like the first\nguilty pair, when they heard the voice of God walking in the garden\nafter their fall. When fear hath this effect, it drives the sinner\nfrom the mercy which alone can save him.\n\n\"Christ came not to call the righteous, but sinners to repentance. He\ncame to seek and save that which was lost.\" To sinners, mercy is\noffered in him. Were we without sin, we should have no need of mercy.\nIf we flee from Christ because we are sinners, we flee the mercy which\nalone can save us, and put offered salvation from us; for it is\noffered us only in him. To drive sinners away from the Savior by fear,\nwhen he can hold them no longer secure in sin, is an old device of the\ndeceiver, which hath probably often succeeded.\n\nOn secure and awakened sinners, different delusive arts are practised.\nThe former are persuaded that sin is a trivial evil, far from meriting\neternal punishment; that God is not greatly offended at it; that it is\neasy to obtain forgiveness; that as we are required to forgive every\noffender who saith, I repent, God will do the same; that it is only to\nask mercy, when we can sin no longer, and it will be immediately\ngranted; so that there is very little danger in sin. But those who\nare awakened--who see the evil of sin, and tremble for fear of God's\njudgments, are tempted to believe that divine justice will only be\nexercised, especially to them--that their sins are unpardonable; their\nday of grace ended, and that they have nothing before them but \"a\ncertain fearful looking for of judgment.\" In such suggestion, the\ndesign of the tempter is to drive sinners to despair, and thus drive\nthem away from Christ. If he avails to effect it, his end is gained;\nfor there is salvation in no other.\n\nIt is emphatically true of the despairing sinner, that he \"cannot go\nto Christ for life.\" All who go to him, believe him able and willing\nto save. Devoid of this faith none can go to him. Therefore doth the\nfear which precludes faith lead down to ruin.\n\nII. Fear _which operates to explain away the law of God, hath the same\neffect_.\n\nThis is sometimes the effect of fear. Those who believe that there is\na God, and that the holy scriptures are his word, cannot feel secure\nwhile they consider themselves condemned by his law, and view\nthemselves as the objects of his wrath.\n\nTherefore do the slaves of depravity endeavor to explain away God's\nlaw--therefore to persuade themselves that certain duties are not\nrequired--that certain self denials are not enjoined; or that there is\nsomething in their particular case which exempts them from _this or\nthat_, which is required of others.\n\nThe cunning which some discover in finding out excuses and evasions,\nby which to cheat themselves and silence their consciences, is\naffecting. It shews them to be the slaves of Satan, and servants of\ncorruption, and that they love their masters, and refuse to go out\nfree, when liberty is offered.\n\nWhen people of this description pretend to inquire what is their duty,\ntheir real design is to evade the obligations of it. And they often\nsucceed to persuade themselves that they are free from the obligations\nof it. But few others are deceived. The veil of the covering spread\nover their designs and views, is opaque only to themselves; to others\nit is transparent, and leaves them without excuse.\n\nFrequent instances of this unfairness are visible in the world. When\npeople make themselves easy and secure, without faith which works by\nlove and purifies the heart--without repentance which mourns for sin\nas dishonorable to God, and in itself an evil thing, and a bitter, and\nwithout devotedness to the service of God, as well as a reliance on\nhis grace in Christ, no matter what they substitute in the place of\nthese graces, all is of no avail; hope is built on the sand. That many\nof these vain substitutes are to be found among men, Who is\ninsensible? When fear hath this effect, it leads down to the fiery\nlake.\n\nIII. Sometimes _fear puts men upon duty in order to atone for sin and\nmerit the divine favor_. Afraid of God's judgments, they set\nthemselves to do commanded duties, and place their dependence on these\ndoings of their own.\n\nDuties done by men have nothing meritorious in them. The design of\nmany things which God hath enjoined is to serve as a schoolmaster to\nbring men to Christ. None are intended to save by any virtue in them.\nBy nothing which man can do is God made his debtor. Neither doth ought\ndone by man recommend to the divine favor if perverted and made the\nground of hope toward God.\n\nThe sinner's best recommendation to the divine favor is a sense of his\nown demerit, which leads him humble and self abased to cast himself on\ngrace in a mediator. His most prevalent prayer is that made by the\npublican--\"God be merciful to me a sinner.\" Sinners are invited to\nthe Savior, and encouraged to hope in him--\"Look unto me and be ye\nsaved all the ends of the earth. It is a faithful saying, that Christ\ncame into the world to save sinners.\" But he saves only those who\nreceive and trust in him. If we go about to establish our own\nrighteousness, relying on our own doings as the ground of our\nacceptance with God, he will give to us according to our works\n--\"Behold all ye that kindle a fire, that compass yourselves about\nwith sparks; walk in the light of your fire, and in the sparks that ye\nhave kindled: This shall ye have from mine hand, ye shall lie down in\nsorrow.\" *\n\n*Isaiah l. 11.\n\nNot that sinners are to neglect the means of grace, or indulge in sin.\nWhen God promised his church to give them a new heart, and cause them\nto walk in his statutes, he declared that those blessings should be\ngiven in answer to prayer--\"Yet for this will I be inquired of by the\nhouse of Israel to do it for them.\" And when the apostle teaches how\nto seek renewing grace, he directs to \"lay apart all filthiness and\nsuperfluity of naughtiness and receive with meekness, the ingrafted\nword.\"\n\nSaving grace is perhaps, never given till it is asked of God. Sinners\nare made to see their need of this divine gift and led to cry to God\nfor it. It is then when they ask that they receive. That they shall\nnot ask in vain, is intimated with sufficient clearness in the word of\ntruth. \"Whosoever shalt call on the name of the Lord, shall be saved.\nIf thou knewest the gift of God--_thou wouldest have asked of him_,\nand he would have given thee living water.\"\n\nYet the sinner merits nothing by any doings of his. The true penitent\nis sensible of it. He relies on grace alone; and asks mercy of God for\nthe sake of him \"who died for his offences, and rose again for his\njustification.\" He seeks in the use of appointed means because it is\nthe way of duty, and the way in which God is wont \"to have mercy, on\nwhom he will have mercy;\" who are commonly chosen from among those who\nseek his face.\n\nAs fear puts some on duty, it excites others to that which is not\nduty--puts them on doing things which are not required. Such are the\npilgrimages and penances of the Romanists; and such the severities\nwhich some others have practised on themselves with a view to atone\nfor sin and render Deity propitious.\n\nThese have no tendency to conciliate heaven. A curse is more likely to\nfollow them than a blessing; yet in this way some have thought to\natone for sin and make peace with an offended God!*\n\n* Vide Sermon on Colossians ii. 8.\n\nIV. There is yet one other kind of fear which leads to destruction\n--that _which causes men to shrink from the hardships of religion_;\nand decline the difficulties which lie in the way of duty.\n\nDifficulties and temptations were not peculiar to the first ages of\nChristianity. St. Paul, after mentioning his own, declares them, in a\nmeasure, common to all Christ's followers--\"Yea, and all who will\nlive godly in Christ Jesus, shall suffer persecution.\"\n\nThe trials and difficulties of the righteous are divers, but none\nescape them. Many arise from indwelling corruption--many from an\ninsnaring world--many from Satan's malice and devices.\n\nIn fallen man there is a bias to error and wickedness. Not to suffer\nhis own lusts to draw him away, and entice him to sin, requires great\nself denial.\n\nFrom a wicked world temptations also arise and difficulties spring up.\nIn this land, the enemies of religion, have not power to kill and\ndestroy the faithful; but they have power to pour contempt upon them.\nCruel mockings may severely try those who fear neither the gibbet, nor\nthe stake. These do try the people of God at this day.\n\nNeither do the powers of darkness cease to trouble and afflict--to\nassault the faithful with their temptations, and to lay snares to\nentangle them.\n\n\"Your adversary the devil, as a roaring lion, walketh about, seeking\nwhom he may devour.\" Satan's devices are without number--his attacks\nare made from every quarter; and he is often so hidden that it is\ndifficult to discover him. Sometimes he assumes the mark of religion\n--is \"transformed into an angel of light,\" the more effectually to\ncover his dark designs. Such is his enmity that he is indefatigable in\nhis endeavors to seduce and to destroy--such his craft and experience,\nthat he is wise to accomplish his nefarious designs: And against the\nsaints his rage is the greater, because he knoweth that his time is\nshort.\n\nHere the people of God live in a state of warfare--conflict with many\nenemies and suffer many sorrows. Often they are called to suffer for\nChrist--because they are numbered among his followers and wear his\nlivery.\n\nIf any of these things move us, if we are afraid to encounter these\nhardships, are discouraged in our Christian course and induced to turn\nback from after Christ, our fear will destroy us--it will cause us _to\nhave our part in the lake of fire--which is the second death_.\n\nThis hath happened to some who have assumed the Christian name, and\nfor a time appeared among Christ's disciples! They have forsaken him.\n\nThere is an hour of temptation, which trieth those who dwell on the\nearth; many fail in the trying hour. Attacked by enemies and assaulted\nby temptations, they yield themselves captives to their spiritual\nenemies. This happens to some who had \"heard the word and received it\nwith joy--in the time of temptation, they are offended and fall away.\"\nWanting courage to stand on the Lord's side, when it exposes them to\nreproach and sufferings, they suffer themselves to be overcome of\nevil, and fall from their stedfastness. These are Christians only in\nname. The real Christian possesseth a noble courage which raiseth him\nsuperior to every trial, and enableth him to subdue every enemy. The\nstorms of temptation beat upon him; but he stands firm--resists the\npowers of darkness and his own corruptions--is moved neither by the\nfrowns, nor flatteries of the world. Like an eminent saint of old, he\n\"hath respect to the recompence of reward,\" keeps heaven in his eye,\nand presseth on in his way thither. \"Through Christ strengthening\nhim, he doth all things and abounds--holds out to the end and is made\nmore than a conqueror.\"\n\nTo such \"pertain the promises--they overcome--will inherit all\nthings. God will be their God, and they will be his children.\"\n\nBut those who cannot, \"endure hardness as good soldiers\"--who faint,\nand fail in the day of trial, suffering the enemy to prevail, and\nthemselves to be overcome, \"will lose that which they have wrought--\nothers will take their crowns, _and they will have their part in the\nlake of fire and brimstone: Which is the second death_.\"\n\nThus we have seen who are intended by the fearful, and their sad\nstate. Influenced by fear which drives them from the Savior; or leads\nthem to explain away God's law; or drive them to duty in order to\natone for sin; or too timid to take up the cross and follow Christ,\nthey have no part in him. They are afraid of misery; and their fear\nindulged, will bring misery upon them far beyond their fear! For \"who\nknows the power of God's anger.\"\n\nBefore us the door of mercy is yet open. We are invited to Christ for\nlife. God hath no pleasure in the death of sinners. He is ready to\nreceive the returning prodigal. His arm is not shortened that it\ncannot save. He offers pardon and peace to the chief of sinners. The\ndeeper sense we have of sin, the more we abhor ourselves for sin, the\nmore welcome to his grace.\n\nWeary and heavy laden sinners are particularly invited to the Savior.\nHe will not send them empty away. As the returning prodigal was\nreceived by his father, so is every repenting sinner, by his Father in\nheaven. When the prodigal resolved to return with, a \"Father I have\nsinned--the father saw him a great way off,\" and all his bowels\nyearned over him--\"he had compassion, and ran and fell on his neck,\nand killed him\"--bid him a hearty welcome--lavished the richest favors\non him, and called all to rejoice at his return. In like manner our\nheavenly Father receives the returning penitent. This is the spirit of\nthe parable.\n\nFear not then, ye who mourn in Zion. Come empty and naked as ye are,\nand fall down before an offended God, with, \"Father I have sinned.\n--God be merciful to me a sinner.\" Come thus to God, and cast\nyourselves on his grace in Christ, and his grace will be sufficient\nfor you. We are warranted to promise you a kind reception.\n\nLet none think to hide their sins by excuses or palliations. They are\nall open to the divine eye. \"There is no darkness, nor shadow of\ndeath where the workers of iniquity may hide themselves.\" Neither let\nany think to atone for their sins by doings of their own. The blood of\nChrist is the only atonement. Our best services are polluted with sin.\nLet us endeavor to see our sins as they are, renounce them all, and\nrepair to the mercy of God in Christ. There is a fulness of merit in\nChrist, and a fulness of mercy in God. There we may trust and not be\nashamed.\n\nLet none be discouraged by the difficulties which lie in their way, or\nfaint under the hardships of the cross. If God calls us to trials he\nwill support us under them--yea, if we make him our hope, and are not\nneedlessly wanting to ourselves, he will make us more than conquerors;\nhe will make us triumphers in Christ. But if we fear to enter the\nlists against our spiritual enemies or to endure ought to which we are\ncalled in the way of duty, whether it be contempt, sufferings, or\nloss, we shall bring greater sorrows on ourselves by shrinking back in\nthe day of trial, than by pressing forward, and bearing all which duty\nrequires.\n\nOur sorrows, if we abide faithful, and are not moved away from the\nhope of the gospel, will be only temporary; and under the pressure of\nthem, we shall be supported by Omnipotence; but if we draw back, and\nrefuse to deny ourselves, fainting in the day of trial, our sorrows\nand sufferings will be eternal, and as such as Omnipotence can only\ninflict!\n\n\n\n * * * * * *\n \n \n \nSERMON XXI.\n\nThe Ends of Family Institution, with observations on the Importance of\nEducation.\n\nMalachi ii. 15.\n\n\"And did not he make one? Ye had he the residue of the Spirit. And\nwherefore one? That he might seek a godly seed.--\"\n\n\nToward the close of the Babylonish captivity, religion revived among\nthe Jews. Several zealous and able reformers were raised up and\nadvanced to power, whose influence was blessed to call back that\npeople from their declensions, and prepare them for mercy. But the\neffect of their labors was only temporary. When they were gone off\nthe stage, the people again apostatized, neglected the worship and\nordinances of God, and became vicious and corrupt. This prophet, who\nlived several ages after their return to Canaan, was sent to reprove\ntheir irreligion and the immoralities, which abounded among them and\nhad infected every order of men.\n\nOne of the sins then rife in Israel, was a family sin. Family\ncontentions, which frequently terminated in divorces, were\nbecome common.\n\nDivorces were permitted to the Hebrews, \"for the hardness of their\nhearts, but it was not so from the beginning.\"\n\nLarger communities are all made up of families. Evils therefore which\naffect the latter, cannot but affect the former. Were all the families\nwhich compose an empire divided and unhappy, the empire would be so.\n\nIt is also worthy of notice, that the first rudiments of character,\nwhich render good or bad, and cause people to be blessings or curses\nin society, are commonly begun in those nurseries of our race. The\nbias there given, seldom wholly wears off; it is generally carried, in\ndegree, through life. Probably many of the evils which afflicted the\nJews in the days of this prophet, had their origin in the cradles of\nthe nation. He was therefore directed to strike at the root of evils,\nand by endeavoring to reform the smaller societies of which the larger\nwere composed, to reform the whole. With this view he led back the\nminds of those among whom he ministered, to the origin of families,\nand declared the merciful design of the Most High, in their\ninstitution--_That he might seek a godly see._\n\nSeeking a godly seed is not the only design. It is however a principal\ndesign, and will be chiefly regarded in the following discourse.\n\nOne thing designed is the comfort and advantage of the several members\nof these little communities. But to the attainment of these ends, they\nmust keep respectively, in their places, and act faithfully in them.\nThe heads must live together in harmony, and unite in ordering the\ncommon affairs of the society; and the inferior members must submit to\ntheir authority, and do the duties of their stations.\n\nHuman happiness greatly depends on the temper and conduct of those who\nare connected in the nearest relations, and live together. Suppose\ntrouble abroad, yet if one hath peace and friendship in his family,\nand finds order and affection at home, he will not be very unhappy. He\nwill often \"retire to his secret chambers, and shut the doors about\nhim, till the evils are past.\" But the house divided against itself,\nis a scene of confusion and trouble. Contentions there are like a\ncontinual dropping.\n\nThe man who hath affluence and honor; who is respected or envied\nabroad, is but a wretch, if his retirements are unquiet; if his family\nconnexions are peevish and disagreeable, and the inferior members rise\nin rebellion and refuse obedience to his reasonable requirements, or\nneglect the duties of their stations. Fidelity and affection in the\nnearest relations, yields the greatest temporal felicity; the want of\nthem occasions the most pungent grief which is experienced in life;\nthat which arises from sense of guilt excepted.\n\nThe part acted by every member of a family, effects the whole. None\ncan rejoice or mourn alone. All participate in the joy or grief. All\nare affected by the discharge, or neglect of relative duties: Joy and\nsorrow keep pace with them.\n\nNeither are the evils which arise from these abuses to be avoided by\ncelibacy, without incurring others of a serious nature. Man is formed\nfor society. An help meet was necessary even in Eden. To have remained\nalone would have rendered an earthly paradise a tiresome place.\nTherefore was a suitable companion given of God, to crown the joys of\ninnocence.\n\nThe comfort and advantage of the members is manifestly one design of\nfamily institution; but where the duties of the several relations are\nneglected, or counteracted, the ends are frustrated, and the blessing\nchanged into a curse. \"It is better to dwell in the wilderness than\nwith a contentious and angry woman.\" And the woman, who instead of a\nkind and virtuous companion, is joined to a tyrant, or a man of\nBelial, must have sorrow upon, sorrow, till death comes to her relief.\n\nBut the design of family institution expressed in the last clause of\nthe text--_That he might find a godly seed, will be chiefly attended\nto_.\n\nWe are here taught that God made one, and only one to be man's\ncompanion and helper--_that he might seek a godly feed_. One is\nnecessary for this purpose; more would rather hinder than help. With\none there is a joint interest; more would cause divisions.\n\nTo answer the ends proposed, the connexion must be for life. It must\nnot be left to the parties or either of them, to dissolve it at\npleasure, as the Jews of that age contended. This liberty the prophet\nshews to be contrary to the spirit and design of marriage. He observes\nthat though God _had the residue of the Spirit_--all power, and\ncould easily have made many, he made only one, to be the companion and\nhelper of man--that this indicated the design of marriage to be an\nindissoluble connexion, which was ordained to continue till death.\nThis which is intimated in the text, is confirmed by our Savior in his\nreply to the Pharisees who questioned him on this subject. *\n\n* Matthew xix. 3-10.\n\nIn farther discussing our subject, _after a few desultory observations\non the importance of education, especially parental education, we\nshall inquire in what ways, and by what means parents are required to\nfed a godly seed_.\n\nMuch culture is necessary to man's attaining his proper rank in\ncreation. This should begin at an early period, and naturally devolves\non parents, who, by providential appointment, are guardians of the\ninfancy and childhood of their offspring.\n\nBrutes need no instruction in order to fill the places designed for\nthem of the Creator. Neither do they need example. Instinct supplies\ntheir places--teacheth all which they need to know; and teacheth\nperfectly. The several kinds of beasts and birds, shut out from their\ndams, and secluded from their own species, act according to their\nnatures in the same manner, as though brought up with them--discover\nthe same disposition--use the same methods of seeking their food, and\nproviding for themselves and their young--and express themselves in\nthe same language, or by the same notes. Nature left to herself,\nrespecting every thing which belongs to them, is a sufficient, yea an\ninfallible instructor. Some of the brutes may be taught to mimick man;\nothers to know and serve him; but these are foreign to their rank.\nEverything, properly belonging to them, is taught by nature,\nindependent of man. Had man never existed, some of them might have\nlived and filled their places in creation without him.\n\nBut man, the head of this lower world, requires particular attention.\nHis mind requires more than his body. Should man come forward to act\nhis part here, with only the same kind of attention which\nnature teacheth the brute to bestow on her young, what would he be?\nHow would he appear? Suppose some savage horde to attend only to the\nbodies of their offspring, during infancy and childhood, and then send\nthem abroad to follow nature!--Uncultivated nature! Living at large\nlike the brutal inhabitants of the forest! Can we form an idea of\nought more shocking? Surely such a people would be more brutal than\nthe brutes!\n\nTo prevent these dreadfuls, and render man the noble creature for\nwhich he is designed, happy in himself, an honor to his Creator, and a\nblessing among God's works, are the ends proposed in education.\nThese usually originate in that culture which is begun by parents. The\nfoundation of honor or infamy, usefulness or mischief, happiness or\nmisery, is commonly laid in the morning of life. The impressions then\nmade, are deep and lasting; the bias then given to the mind, goes far\nto form the character of the man. We see therefore the goodness of God\nin an institution which hath such important objects in view--which is\ndesigned to plant in infant minds the seeds of virtue, and form\nmankind for usefulness and honor.--_And wherefore one? That he might\nseek a godly seed_.\n\nThis work would have been incumbent on man had he retained his first\nestate. It would then have belonged to parents to cultivate the tender\nmind and direct it in right ways. Marriage was instituted before the\napostasy, of which a principal design is that mentioned in the text:\nFor the prophet speaks of man in his original state. In innocence man\nhad his work assigned him--was made for action. Idleness would have\nconstituted no part of his felicity, had he remained upright. When he\ncame out of the Creator's hand, he was \"put into the garden to dress\nit and to keep it.\" His disposition to idleness may have been\noccasioned by the fall. Had man retained his maker's image, it is not\nprobable that young minds would have received habits of virtue, and\nbeen imbued with knowledge, without parental aid--that instinct would\nhave supplied the place of instruction, and superseded the use of it.\n\nHad man remained upright his whole work have been diverse from that\nwhich now employs him. The earth would have required little culture\n--none which would have wearied its inhabitants. The mind, free from\nevery corrupt bias, would have been open to instruction, which would\nhave flowed from the parent and been received by the child, with\ndelightful ease and joy. Man devoted to the service of God, would have\ndevoted his all to God, especially his offspring. Then to have poured\nknowledge, and especially the knowledge of God, into the placid docile\nmind of the pious youth, what delight would it have given to the soul\nglowing with divine love!\n\nSince the apostasy, children are the joy of parents. With all their\ndepravity and perverseness, which greatly lower down the comfort\nparents would otherwise occasion, they love them next to life, and see\ntheir improvements with peculiar joy. Especially doth the godly\nparent rejoice to witness in them good things toward the Lord--\nreligious dispositions--concern to know and serve God, and become _a\ngodly seed_. \"He hath no greater joy than to observe his children\nwalking in the truth.\" Had man retained his first estate, his joy of\nthis kind would have been full. He would have trained up a holy, happy\nprogeny--\"a seed to serve the Lord.\"\n\nIn the present state of human nature, the raising of _a godly seed_,\nis more difficult, but no less necessary. Endeavors to this end may be\neven more so. Man left from his childhood, uninstructed and\nunrestrained, to follow his natural bias, would become a monster\namong God's creatures! Therefore the importance of parental\nfaithfulness, as divine honor, and human happiness are regarded.\n\n\n\n * * * * * *\n\n\n\nSERMON XXII.\n\nParental Duties considered and urged.\n\nMalachi ii. 15.\n\n\"And did not he make one? Yet had he the residue of the Spirit. And\nwherefore one? That he might seek a godly seed.\"\n\n\nSome general observations on the importance of education, especially\nparental education, were made in the preceding discourse. We are now\nto consider the ways and means by which parents, are _to seek a godly\nseed_.\n\nOnly general directions can here be given. Much will be left to the\ndiscretion of those concerned.\n\nSome of the principal parental duties are, _Dedication of their\nchildren to God, followed by instruction--restraint--good example, and\nprayer_.\n\nWe shall treat on each of these briefly in their order.\n\n1. Of _dedication of children to God. By a godly seed_, children\nconsecrated to the service of God, and set apart for him, is commonly\nintended, This implies some rites of consecration. These there have\nbeen, probably, from the beginning; though we have no information what\nthey were, till the days of Abram.\n\nBefore the flood we read of \"sons of God\" who married \"the daughters\nof men;\" a sad union which led to the universal degeneracy of mankind.\nThe \"sons of God\" are supposed to have been the descendants of Seth;\n\"the daughters of men,\" to have been of the family of Cain. But why\nthe distinction of \"sons of God, and daughters of men?\" It arose, no\ndoubt, from external differences. The former had the seal of godliness\nset upon them, whatever that seal might be; and were trained up to\nattend the worship and ordinances of God--they were visibly of the\nhousehold of faith; none of which were the case with the latter. *\nThat the former were all renewed, and children of God by regeneration,\nis not probable--they are termed sons of God, on account of their\ncovenant relation to him.\n\n* Tenders of pardon and life were made to the whole human race,\nthrough a Mediator, and the church at first included the whole family\nof Adam; but this did not long continue. Cain, enraged that his\noffering was not accepted, slew his brother, and \"went out from the\npresence of the Lord\"--left his father's house, in which God was\nworshipped, and where his ordinances were administered--cast off\nreligion, and taught his children to disregard it. His progeny were\nnot deficient in worldly wisdom. They cultivated the arts of life, and\nmade improvements in them, as appears from the sketch of their history\ngiven by Moses. + But they were without God in the world; having cast\noff his fear, and the apprehension of his presence, and their\naccountableness, which often follow the dereliction of the divine\ninstitutions.\n\n+ Genesis iv. 17-22.\n\nSo the posterity of Jacob were called \"the children of God--the\npeople of God--a holy seed--a royal priesthood,\" because of their\nexternal, nominal distinctions. These appropriate terms continued as\nlong as they remained God's visible people, and had the seal of his\ncovenant set upon them, though they had so corrupted themselves as to\nbe even worse than the heathen. And Jerusalem is called the _holy\ncity_ even after it had filled up the measure of its wickedness by\nmurdering the Lord of glory. *\n\n* Matthew xxvii. 53.\n\nFrom the days of Abraham, we know the seal of God's covenant, and how\nparents have been required to dedicate their offspring to him, as a\nvisible sign of their being consecrated to his service, and as a bond\non parents to train them up in his fear. And those who have been of\nthe household of faith, and been duly instructed, have considered\nthemselves obliged to discharge these duties; nor have they neglected\nthem.\n\n2. Dedication _must be followed by instruction_. Parents must\ncultivate the tender mind--instill the principles of virtue--infuse\nthe knowledge of God, and of the duties due to God and man. This is a\nmatter of the greatest importance. If youthful minds are not imbued\nwith knowledge and virtue, they will not remain blank; the void will\nbe filled with that which tends to mischief, and leads to woe\nand infamy.\n\nWhen we look among pagans and savages, we are struck with their vices\nand follies, which raise our disgust, or excite our pity. But who hath\nmade us to differ from them! Is it not that divine Sovereign who\n\"divided to the nations their inheritance, when he separated the sons\nof Adam,\" who cast our lot among the civilized and enlightened, who\nhaving been taught, of God, taught us the way of happiness? Had we\nbeen born among heathens, we should probably have been heathens; if\namong savages, should not have differed from them--should have\ngloried, perhaps in those refinements in cruelty, which they consider\nan accomplishment, but which we shudder to hear related. It is not\nprobable that we should have had native discernment sufficient to have\nraised us above our fellows--to have enabled us to discover their\ndelusions and the absurdity of their views. Had we been denied\nrevelation, we should probably have been ignorant of our fallen state\nand need of a Savior, and might have \"perished for lack of vision.\"\n\nHow far God might have pitied our necessary ignorance, we know not;\nbut we can now discern no way of salvation, except by faith in Christ,\nwith repentance from dead works. Now, the knowledge of these, and the\nnecessity of holiness of heart and life, we have received, not by\nimmediate revelation, but from our fellow men. And most of those who\nreceive them, to saving effect, receive the first impressions in early\nlife; receive them from those with whom they are conversant in\ntheir tender years. The forming mankind to virtue, and rendering them\n_a godly seed_, depends much on the means _then_ used with them, and\nthe bias then given to the mind.\n\n3. Restraint is _also necessary in the morning of life_. BY nature man\nis inclined to evil. This disposition originated in the apostasy and\ndescends to the whole race, rendering them untractable and\nunreachable--easily susceptible of bad impressions and indisposed to\ngood ones. It appears and operates at a very early period of life.\n\"The wicked are estranged from the womb; they go astray as soon as\nthey are born speaking lies. Their poison is like the poison of a\nserpent; they are like the deaf adder that stoppeth her ear.\"--\n\nSuch declarations are not indeed to be understood literally. None are\nequal transgressors, before they are capable of moral action, which is\nthe state of the new born infant. He cannot speak lies who hath not\nyet attained the power of speech. The poison of human depravity may,\nhowever be compared to that of the serpent, which begins in its\nformation, and discovers itself when first capable of action. We see\nthe effects of depravity in the child, while reason is yet weak and\nonly budding forth. It is one of the first appearances in the progress\nof a human being from infancy to manhood. When these are discovered,\nrestraint should begin. Parents who seek _a godly seed_, should no\nlonger delay to counteract the corrupt disposition, and endeavor to\ngive the young creature, committed to their care, another and a better\nbias.\n\nBut, alas! Parental affection too often degenerates into weakness, and\ngiving way to natural perverseness, suffers it to take its course; the\nconsequences of which are often fatal to peace and honor in after\nlife; perhaps in that also which is to come. It is of primary\nimportance that restraint should hold back the young agent from that\nwhich is evil; and as far as may be, prevent him from associating with\nthe vile, who disregard the voice of conscience and harden themselves\nin sin.\n\nSuitable correction to impress an early sense of the evil of sin, and\npraise to encourage and allure in the paths of virtue, are also acts\nof kindness to the unexperienced creature who is entering on the war\nof life, and coming forward to act its part among enemies and\ntemptations, and thus to prepare for honor or infamy, joy or misery\neternal. Though no fruit of this kind attention may immediately appear\nbeneficial consequences commonly follow; though sometimes at a later\nperiod than was expected; yea after expectation hath ceased.\n\n4. Example is _another mean of seeking a godly seed_.\n\nGood example is particularly incumbent on all who are exalted to rule,\nwhether in larger, or smaller communities. In the history of Israel we\nobserve the morals of the nation commonly agreeing with those of the\ngoverning prince. Nor was this peculiar to that people; it holds\ngenerally, in a considerable degree, of every other. The manners and\nmorals of all who live in society, usually take a tinge from those of\ntheir rulers. This is particularly the case with smaller societies;\nespecially with families. Children often imbibe the sentiments, learn\nthe manners, and catch somewhat of the tempers of those with whom they\nlive, as well as learn their language. _Do we seek a godly seed_? It\nconcerns us to be careful what examples we set before the youth who\nattend us.\n\nYouth watch and observe adults, especially those to whom they look up\nas friends, and whose love and kindness they daily experience. Adults\nare disposed to think favorably of those who shew them kindness. From\nthe view of a child, it hides every fault. That a thing was done by a\nrespected parent justifies it to a child, however criminal it might\nappear in another.\n\nThe temper and conduct, of a benefactor, make a deeper impression than\nhis words, and have more influence on the judgment of those entering\non life. Even little children feel the force of our Savior's rule of\njudging--\"By their fruits ye shall know them.\" Every thing conspires\nto prejudice children in favor of parents, and to dispose them to\nfollow their examples. Bad example is in them especially seducing.\nChildren generally follow it, where it is set before them. Coinciding\nwith their natural bias, precept and counsel are commonly lost upon\nthem, if taught by parental example to do evil. It is therefore of the\ngreatest importance, especially to the members of a family, that the\nhead should \"behave himself wisely in a perfect way, and walk within\nhis house with a perfect heart.\"\n\n5. Prayer, _especially family prayer is another means seeking a godly\nseed_.\n\nThis duty is important, as it tends to solemnize the heart, and\nproduce a serious and devout temper; and as it tends to draw down the\ndivine blessing on those who attend it.\n\nWhen children witness a parent daily looking up to heaven, and\nfervently imploring the divine blessing on himself and them--when they\nhear him humbly confessing sin, and its demerits, and imploring\npardon--when they observe him devoutly thanking God for existence, for\ncontinuance in life, and for all its comforts--when they hear him\nasking grace to help and divine direction and guidance--when they see\nhim besieging the throne of grace for the Holy Spirit to renew and\nsanctify them, enable them to do every duty, fill them with love to\nGod and man, enable them to bear injuries and requite them with\nkindness, yea, to be good and do good--to make them faithful unto\ndeath and then to receive them to the mansions of glory, and are\ncalled to join in these solemn addresses to heaven, What other lesson\nis equally instructive? What hath so dire a tendency to solemnize the\nheart and impress it with the most just and weighty religious\nsentiments? In this view, family prayer is of vast importance. If\nattended as every serious person may attend it, cannot be wholly\nwithout effect, and hath often the happiest effect.\n\nIt is not great talents, or showy gifts, but seriousness, solemnity\nand fervor, which render prayer prevalent with God and beneficial to\nman, as a means of exciting to other duties, and producing religious\nawe and reverence.\n\nThis duty is also important, as tending to draw down the divine\nblessing on the devout worshipper and on his connexions.\n\nEvery good gift cometh down from God; but his gifts are usually\nbestowed in answer to prayer--\"Ye have not because ye ask not--Ask,\nand it shall be given you--for every one that asketh, receiveth.\"\n--Spiritual mercies are seldom given but in answer to prayer; and\nseldom long denied to earnest persevering prayer. This is the spirit\nof one of our Savior's parables, * and the purport of many passages in\nthe word of God.\n\n* Luke xviii. 1, &c.\n\nAnd when a person hath omitted nothing in his power to make his\nchildren wise to salvation, what so natural, what so reasonable, as to\nbring them to God, and pour out his soul before him, for his blessing\nupon them? And what so prevalent with \"him who heareth prayer?\"\n\nIt is storied of Augustine, who lived in the fourth century, that\nthough the son of an eminently pious mother, he was a very vicious\nyouth--that a Christian seeing him pass in the street, spake of him as\nan abandoned character, with whom it was disgraceful to associate\n--which another hearing, observed, that he was the child of so many\nprayers, _that he could not believe that he would be lost_--nor was he\nlost. Those prayers were heard. He was called of God, and like Saul of\nTarsus, made a chosen vessel to bear God's name to a scoffing world,\nand do much in the cause of the divine Redeemer. *\n\n* Witherspoon's Sermon on Education.\n\nThe fervent prayers which godly parents offer up for their children,\nascend like the prayers and aims of good Cornelius for a memorial\nbefore God. When sincere and persevering, they return not empty. They\noften draw down the divine blessing on those for whom they are offered\nup. If they fail through filial obstinacy and perverseness, they draw\na blessing on themselves, to their eternal joy.\n\n * * * * *\n\nThese are some of the ways in which parents should seek a godly feed.\nBut, alas! These duties are much neglected; therefore the declension\nof religion, and the prevalence of vice.\n\nThose who enter into covenant with God, bind themselves to discharge\nthese duties. Others are not devoid of obligation to do the same. They\nare duties which rise out of the parental relation, and are\nindissolubly connected with it.\n\nParents have a fondness for their children, and with their felicity.\nBut do not some who believe them made for eternity, take care only for\nthe mortal part, which after all their care must ere long become food\nfor worms, and turn to dust! Are there not parents who neither\ndedicate their children to God, nor teach them his fear, nor walk\nbefore them in the right way, nor commend them to the divine mercy!\nCruel parents! Unhappy children! How difficult, how dangerous\ntheir situation! By nature disposed to error--assaulted by subtil\nenemies, whose temptations fall in with their natural bias, and are\nstrengthened by the conduct of those whom they love as friends and\nrevere as guides! Little chance have such unexperienced and\nunsuspecting creatures to escape the snares which surround them!\nDangerous, and almost desperate is their situation!\n\nPerhaps the endless misery of some may be greatly chargeable on those\nwho under God, gave them being! Affecting thought! It concerns parents\nto think on these things. If they consider, they must feel their\nobligation _to seek a godly seed_, and be afraid to neglect it.\n\nAnd let pious parents be persuaded to labor and not faint in the\ndischarge of the duties which they owe to God, and the young immortals\ncommitted to their care. Though their counsels may be condemned, and\ntheir prayers seem not to be regarded by him who hath power to change\nthe heart, let them not be discouraged, but persevere. \"Those who sow\nin tears shall reap in joy.\" Though the seed lie long under the clods,\nit will not be lost, but some how, bring forth fruit.\n\nThe counsels, warnings, and examples of faithful godly parents\ncommonly make some impression on the children who affect to disregard\nthem. The most dissolute have their serious moments; their pangs of\nremorse and terror. At such seasons their parents' warnings, prayers\nand tears recur to their minds, and seem to rise up before them. This\noften happens after parental labors have ceased; and after the\nimpressions they might have made, were supposed to have been effaced,\nthey sometimes produce happy effects.\n\nFew children who have been dedicated to God, taught to know and serve\nhim, and the consequences which will follow their conduct here, and\nwitnessed their parents' deep concern, and earned cries to God in\ntheir behalf can forget them--they must, they do, at times, affect\nthem. While any thing of this nature remains, there is hope.\nSome, who in early life, scoff at warning and counsel, are afterwards\nbrought to repentance: And such often testify, that impressions made\nby parental faithfulness in their tender years, were the means of\ntheir awakening and amendment. This should encourage those whose\nchildren give them little hope, to persevere in the discharge of duty.\n\n\"The Lord said of Abraham--I know him, that he will command his\nchildren and his household after him, and they shall keep the way of\nthe Lord, to do justice and judgment, _that the Lord might bring upon\nAbraham that which he hath spoken of him_.\" What? The richest and most\nlasting blessings--_because \"he would command his children--to keep\nthe way of the Lord_.\"\n\n\"It is not a vain thing to serve God. Then--(when he maketh up his\njewels) shall ye return and discern between the righteous and the\nwicked; between him that serveth God, and him that serveth him not.\"\nIn no other way can we serve him more acceptably than by following\nAbraham's example--\"commanding our households to serve the Lord,\" and\nsetting them the example. Whoso doth it, \"shall in no wise lose his\nreward.\"\n\nAnd happy the youth who second the endeavors of their parents to\nrender them _a godly seed_. Such \"will find life and obtain favor of\nthe Lord.\" Here, they rejoice the hearts of those who love them, and\nsmooth the rugged path of age. The years which to others have no\npleasures in them, are not devoid of comfort to those who witness\nfilial piety and hope to live again in a godly offspring. Such parents\nrejoice in death, and their _godly seed_, will rejoice with them\nforever, in heavenly mansions.\n\n\n\n * * * * * *\n\n\n\nSERMON XXIII.\n\nThe Blessing of God on Filial Piety.\n\nJeremiah xxxv. 19.\n\n\"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab,\nthe son of Rechab, shall not want a man to stand before me forever.'\"\n\n\nIsrael were greatly depraved before the days of this prophet, who was\nsent to reprove and call them to repentance. The prophet faithfully\ndischarged his trust; but labored to very little effect. The chiefs of\nthe nation were offended at its warnings and predictions--rose up\nagainst him--shut him up in prison; yea in a dark dungeon, where\nhe sank in the mire; and even sought his life! He was not, however\ndiscouraged.. He continued \"to warn the wicked from his way, that he\nshould turn from it. None of these things moved him.\"\n\nThis was not the only messenger sent of God to warn that people--he\nsent to them all his servants, the prophets; but they would not hear;\nThe Jews of that age flattered themselves, that God would never enter\ninto judgment with them. \"He might pour his fury on the heathen; but\nthey should escape--their place and nation would never feel the\neffects of his wrath, or become the theatre of his judgments--they\nwere his people--necessary to his honor--he was their God; and\nwould continue their God, whatever their character, or conduct.\"\n\nThe prophets warned them of their mistake--told them that the\njudgments of heaven hung over them--that their city and sanctuary\nwould be destroyed, many of them perish in the war, and the residue he\nremoved into strange lands, there to serve their enemies--\"but they\nseemed to that degenerate people as those who mocked, and they\nbelieved them not.\"\n\nThere is a certain grade of depravity which scoffs at warnings and\nlaughs at the shakings of God's spear! When this hath become the\ngeneral character of a people, desolating judgments are near. Those\nwho conceive mercy to be the only attribute of Deity; or the only\nattribute which he can exercise _towards them_, are commonly deaf to\nwarnings. Sure evidence that they are given up of God--that his spirit\nhath ceased to strive with them. Rarely are those brought to\nrepentance who entertain such views of God. Perhaps never, unless\ntheir views of him are changed. They have no fear of God before their\neyes. If mercy absorbed every other attribute, there could be no place\nfor fear. And of what enormity are those incapable who have lost\nthe fear of God? Such corruption of principle is the bane of practice,\nand prelude of ruin and wretchedness. The history of the Hebrews, and\nthe history of mankind, confirm the truth of this remark.\n\nThis prophet having long warned his charge to no purpose, is here\ndirected to apply to them in another manner--to try to shame them into\ncontrition, by setting before them the part acted by a particular\nfamily which dwelt among them--the Rechabites, who had for ages\nreligiously obeyed the injunctions of one of their ancestors, left\nprobably as his dying charge.\n\nSome of that progenitor's requirements seemed rigorous, but being the\norder of a respected ancestor the family considered them as\nobligatory; nor could they be persuaded to violate them in\nany particular, though publicly invited to it by a prophet.\n\nIt _may be proper here to make some inquiries relative to these\nRechabites--to the person whose charge they conceived so binding; and\nthe nature and design of the charge_.\n\nThe Rechabites are said to have been a branch of the Kenites, and to\nhave descended from Hobab, the son of Jethro, Moses' father in law. *\n\n* Vide Henry and Brown's Dictionary.\n\nWhile Israel were encamped at the foot of Mount Sinai, that\nMidianitish priest, or prince, visited Moses, bringing with him,\nZipporah, the wife of Moses and her children, who had been sent to her\nfather's as a place of safety, during the troubles in Egypt. Not long\nafter, Hobab, the son of Jethro, appears to have been with Israel in\nthe wilderness; and he was invited to go with them to the land of\npromise, and take his lot among them, and was promised an equal share\nof blessings with the seed of Jacob--\"If thou wilt go with us, it\nshall be, that what goodness the Lord shall do unto us, the same will\nwe do unto thee.\" At first Hobab declined, but he eventually complied;\nas his descendants were among the Hebrews after their settlement in\nCanaan, and they continued among them, and remained a distinct family,\ndown to the captivity.\n\nOne branch of these Kenites was denominated from Rechab, an\nillustrious chief of the house of Hobab; who had a son, or descendant,\nnamed Jonadab, or Jehonadab, as his name is sometimes written. Jonadab\nwas renowned for wisdom and piety. He flourished in the days of Jehu,\nalmost three centuries before the Babylonish captivity; and was so\nfamed for sanctity and attachment to true religion, that only being\nseen in his company was a recommendation to the regard of its friends.\nTherefore was he treated with respect by Jehu, while he pretended a\nregard for the true God--therefore was he taken up by that prince into\nhis chariot, and made his partner in the destruction of idolatry. Such\nwas the man who left this charge to his descendants, which was so\nsacredly regarded by them, for so long a term.\n\nThis was a remarkable family. Another who have paid equal attention to\nthe orders of a departed progenitor, and in which none of the members\nappear to have degenerated from his virtue, is not perhaps to be\nfound in the annals of mankind! But our surprise will increase if we\nattend to the nature of the charge.\n\nThe prophet was directed to gather the whole family of the Rechabites\n--bring them into the house of the Lord--set wine before them and\ninvite them to drink. He obeyed; offering them a treat, as a family\nknown and respected in Israel.\n\nThis was not done to tempt them, but to reprove the Jews, who resorted\nin great numbers to the temple; though they had cast off the fear of\nthe God there worshipped. God knew, and had probably informed the\nprophet, that the wine would be refused. It was refused, and the\nreason, assigned--\"We will drink no wine; for Jonadab,--the son of\nRechab, our father commanded us, saying, Ye shall drink no wine, ye,\nnor your sons forever, Neither shall ye build house, nor sow seed, nor\nhave any: But all your days ye shall dwell in tents; that ye may live\nmany days, in the land where ye be strangers.\"\n\nSome of these may seem to be strange restrictions; but they speak the\npiety of him who laid them, and his regard to the eternal, if not to\nthe temporal interests, of his posterity. The prohibition seems to\nhave been the same with the law of the Nazerites. Wine is doubtless\nhere used in a large sense, for every kind of strong drink. \"Wine was\ngiven to make glad the heart of man.\" He is allowed to use it with\ntemperance and sobriety: But so many abuse it to their own hurt, and\nto the injury of society, that it is rather a curse, than a blessing,\nto the world. Seeing the evils which resulted from the abuse--the\ndevastation of men and morals, which it occasioned, this good man,\nfrom love to his offspring, warned them wholly to abstain from it. And\nwhat evils would many others have avoided, had they considered the\ncounsel as given to them, and like this family, religiously regarded\nit? The ravages of intemperance, exceed those of the sword; and the\nmoral evils it hath occasioned surpass description!\n\nBut why the other restrictions included in the charge? Why must the\ndescendants of Jonadab be denied the comfort of warm and convenient\ndwellings, and reside in tents through every season of the year, to\nall generations? Why must they possess neither fields nor vineyards,\nwhich were allowed to others, and promised to Israel, as part of the\nblessing, when they should settle in Canaan?\n\nPeculiarities unknown to us, might render it proper for them to submit\nto self denials to which others are not called. What they were we\npresume not to determine. *\n\n* Mr. Henry undertakes to assign the reasons of all these injunctions;\nbut as none can be assigned which are not merely conjectural, we\nchoose rather to leave each one to make his own conjectures, as he may\nfind occasion.\n\nMankind are exceedingly prone to set up their rest here, and promise\nthemselves permanent dwellings on this rolling ball. Could this man of\nGod persuade his posterity that this was not their home, and engage\nthem to seek another country, that is, an heavenly, and lay up their\ntreasure there, whatever self denials it might cost them, it must\nhave been, on the whole for their advantage. This might be the general\ndesign of his counsel.\n\nBut whatever might be the design, admirable was the effect. The whole\nfamily seemed to have listened to his advice, and for many ages to\nhave obeyed his voice! \"Thus have we obeyed the voice of Jonadab, the\nson of Rechab our father, in all that he charged us--and done\naccording to all that he commanded us!\"\n\nThis was not said only of themselves, who then flood before the\nprophet, but of the whole family, from the time the charge was given,\ndown to that day. There is not the smallest probability that a\nnumerous family would inquire after, and find out a code of rules and\nregulations which had been given nearly three centuries before, and\nall take it on them to observe them, if they had been neglected by\ntheir fathers, down to their time. They had doubtless been observed\nwith punctuality from the days of Jonadab. Their answer to the prophet\nimplies it. This had been known in Israel. Therefore were they brought\ninto public view, and made the occasion of a solemn rebuke of that\nfavored, but ungrateful people who had disregarded the injunctions\nof an infinite God! This was the end proposed in bringing the\nRechabites into the temple at this time, and gave occasion to the\nrecord here made to their honor, and to the blessings promised them\nfrom above.\n\nSome may laugh at the singularity of this strange family--may consider\nit an evidence of weakness to pay such regard to the silly\nrequisitions of a superstitious ancestor--deny themselves so many\ncomforts--make themselves so singular--engage those with whom they\nmarried to conform to the rules of their house, and instil the same\ninto their children from generation to generation! But whatever we may\nthink of them, it is manifest that this supposed weakness met the\ndivine approbation. The prophet speaks of them with honor; blesseth\nthem in the name of the Lord, and declares, in his name, that their\nfilial piety shall not go unrewarded. \"And Jeremiah said unto the\nhouse of the Rechabites, Thus saith the Lord of Hosts, the God of\nIsrael, Because ye have obeyed the commandment of Jonadab your father,\nand--done according to all that he commanded you: _Therefore, thus\nsaith the Lord of hosts, the God of Israel, Jonadab the son of Rechab,\nshall not want a man to stand before me forever_.\"\n\nThese are not simply expressions of approbation, but contain\ninvaluable promises. They are made in the language of the old\ntestament, but to those blessed with gospel light, their meaning is\nnot obscure or difficult. The promise secured the continuance of this\nfamily, and a succession of men of piety and virtue in it as long as\nGod's people continued--They should _never want a man to stand before\nthe Lord_--to serve him. That family had no office at the temple, but\nin a course of regular devotion, they stood before God, to minister\nunto him. This should continue--they should remain a religious family.\nMen of piety should always be found among them.\n\nWhen the prophet had laid these matters before the Jews, he made the\napplication, and denounced the judgments of God against them, unless\nthey turned by repentance. \"Thus faith the Lord of Hosts, the God of\nIsrael, Go, and tell the men of Judah, and the inhabitants of\nJerusalem--Will ye not receive instruction to hearken to my words?\nSaith the Lord. The words of Jonadab, the son of Rechab, that he\ncommanded his sons not to drink wine, are performed; for unto this day\nthey drink none, but obey their father's commandment: Notwithstanding\nI have spoken unto you, rising early and speaking; but ye hearkened\nnot unto me.\"\n\nThe prophet then proceeded to remind them of the warnings which had\nbeen given them, and the means which had been used with them, and to\ndenounce the judgments of God against them--\"Thus saith the Lord of\nHosts, the God of Israel, I will bring upon Judah, and upon all the\ninhabitants of Jerusalem, all the evil that I have pronounced\nagainst them; because I have spoken unto them, but they have not\nheard; and have called unto them, but they have not answered.\"\n\nIf we consider the state of that people, and the advantages which\nthey had neglected and abused, we shall be convinced that their guilt\nwas attended with many aggravations--no other people had so many\nadvantages and means of information; and few beside were equally\ndepraved.\n\nThe family of Rechab might rise up against them and condemn them. That\nfamily had been long obedient to a man like themselves--the\nJews had been disobedient to the God who is above. Jonadab was dead\n--if his descendants disregarded his injunctions, he might have no\npower to punish their disobedience; but the God of Israel lived--was\nacquainted with all their crimes, and able to punish their sin upon\nthem. Neither doth it appear that the Rechabites had ever been\nreminded of the orders of their progenitor, or their obligation to\nobey him; but the Jews had been often reminded of their duty; in the\nstated, and ordinary means of grace they were daily reminded of their\nobligation to obey God; and he had also sent all his servants the\nprophets, to call them to repentance; neither had God required such\nself denials of his people, as Jonadab of his posterity--yet Jonadab\nhad been obeyed, and God had been disobeyed! His people \"would not\nreceive instruction.\" Therefore were his judgments executed upon them,\nagreeably to his threatening; and they are left on record for our\ninstruction. \"Now these things happened unto them for ensamples [sic];\nand they are written for our admonition, upon whom the ends of the\nworld are come.\"\n\nREFLECTIONS.\n\nIn the part acted by the father of the Rechabites, we witness the\nconcern of a good man, that his children should mind the things of\nreligion. That good man did not scruple to lay heavy burdens on his\ndescendants, and cut them off from many temporal enjoyments, if it\nmight serve to keep them humble, and cause them _to stand before the\nLord_. He chose rather to have his family poor, than to have them\nproud and vicious.--Hardships which might serve to keep them mindful\nof their situation here, he judged advantageous: Therefore the charge\nhe left with them.\n\nPious parents do not generally leave such things in charge to their\nchildren. They do not, however, neglect the concerns of religion, or\nleave their families ignorant of them, or their obligation to regard\nthem. They teach them to fear the Lord, and live in all good\nconscience before him.\n\nII. In the historical sketch here given of the Rechabites, we see how\ngood people of old, were influenced by parental authority--how they\nconsidered themselves bound to remember and obey the injunctions of\nreligious ancestors, as they wished the blessing of God. Where such\ninjunctions are disregarded it is an evidence of great depravity.\n\nSad instances of this kind we sometimes witness in this degenerate\nage. We sometimes see godly parents, who had labored before in vain to\nrender their children truely religions, spend their last hours in\nurging them not to receive the grace of God in vain--see them with\ndeep concern, and with their dying breath, charging them to mind the\nthings of religion, and not rest until they have found the Savior.\nThough at first some impression seems to be made, it often soon wears\noff, and the warnings and counsels of those who loved them as their\nown souls, are forgotten and neglected!\n\nCould these things be foreseen, sense of duty would only extort such\nadmonitions from a pious parent, at the solemn period of his\ndeparture; for like a neglected gospel, they are \"a favor of death\nunto death,\" to those who hear them!\n\nBut this is not always the case. No means have a more direct and\npowerful tendency to awaken the secure, and excite the attention of\nthe careless, than the dying concern and counsel of the saints.\nPerhaps no other means are oftener blessed to this end. This leads us\nto observe,\n\nIII. That the part we act here may have consequences, long after we\nshall have gone off the stage. This venerable Kenite left a solemn\ncharge to his posterity; but who could foresee the effect? There was\nlittle reason to expect that his descendants would regard it, and be\nadvantaged by it for centuries; yet it seems to have been the case!\nHis counsels, strengthened by his example, made an indelible\nimpression, and were means of distinguishing his family for many\ngenerations!\n\nThis should encourage others to follow his example--to charge their\nchildren to \"keep the way of the Lord, and walk in his ordinances and\ncommandments blameless.\" Who knows that his posterity may not imitate\nthose of this man of God? And for as long a term? Who can determine\nthat his good example, and counsels may not do good on earth, when his\nbody shall be mouldering in the grave, and his soul rejoicing in the\npresence of his God.\n\nOn the other hand, there is more than equal reason to expect that a\nparent's bad example will be no less extensively influential to\nmischief. Many are seduced to their ruin by the contagion of evil\nexample; nor is any other more perniciously prevalent than that of a\nparent, or progenitor.\n\nBe it then the concern of all who fear the Lord to charge their\nchildren, to fear him, and to set them the example of \"standing\nbefore the Lord.\" So to do, is to sow the seeds of virtue and piety. A\nharvest may follow, even after expectation hath failed. If no other\nadvantage accrues, the faithful will deliver his own soul; he may be\nthe occasion of delivering others; \"converting sinners from the error\nof their ways; saving souls from death, and hiding multitudes of\nsins.\" *\n\n* James v. 19, 20.\n\nIV. The honorable mention made of the Rechabites, and the blessings\npromised them, should influence children to listen to the pious\ncounsels of their parents, and attend the duties which they consider\nimportant, and charge them to attend, especially at the close of life.\n\nThat the godly when on the verge of eternity, are divinely influenced\nto warn their friends, and predict the good or evil before them, was\nan opinion which prevailed among the ancients. Therefore the sacred\nattention paid to their dying words, and scrupulous regard of their\ndying counsels. Whether we admit, or reject the sentiment, the\ncounsels which are given at such seasons are serious, solemn, and the\neffect of love unfeigned. Those to whom they are given commonly view\nmatters in the same light, and consider them as interesting realities,\nwhen they come to be themselves in similar circumstances.\n\nHave our pious ancestors left ought in charge to us? It concerns us to\nconsider their counsels and injunctions; and unless we have clear and\nstrong reasons forbidding, we are bound to obey them.\n\nChildren are usually safe in following the last counsels of their\nparents. Few who sustain that endearing relation, are devoid of\nconcern for the honor and happiness of their offspring. However they\nmay have themselves conducted, while in the pursuit of worldly\nobjects, or under the influence of appetite or passion, when they come\nto stand on the brink of another world, the fascinating charms of\nthis, lose their power--the infinite difference between time and\neternity appears; and the true value of objects is seen and estimated.\nThen the counsel which is given is that of wisdom--it points to duty\n--to peace and honor--to joy and glory,\n\nIt is further observable that rich promises are made in scripture to\nthose who honor and obey their parents, and dreadful curses denounced\nagainst those who despise and disobey them. \"Honor thy father and thy\nmother, that it may be well with thee and that thou mayest live long\nupon the earth. This is the first commandment with promise. The eye\nthat mocketh at his father, and despiseth to obey his mother, the\nravens of the valley shall pick it out, and the young eagles shall eat\nit.\" These scriptures are not of private interpretation.\n\nV. Where the blessing of heaven hath long rested on a family, and\nreligion been prevalent in it for many generations, the right way\nbecomes comparatively easy. Those born there, grow up in the fear of\nGod, and are early taught to know and serve him. But how aggravated\nthe guilt of those who under such circumstances forsake the way of the\nLord--cut of the entail of mercy and entail a curse on their\nposterity--shut up the kingdom of heaven against their own offspring;\nneither going in themselves, nor suffering those who are entering to\ngo in?\n\nLost to the fear of God, such hardened sinners may cry peace, but\nthere is no peace to them! It concerns them to look to themselves, for\nevil is before them! A descent from pious ancestors will not turn away\nthe wrath of God, from those who harden themselves in sin. No--It\nincreaseth their guilt and will increase their condemnation. The Jews\nflattered themselves \"because they had Abraham to their father; but\nmany came from the east and from the west and set down with Abraham in\nthe kingdom of God, and the children of the kingdom were cast out\"\n--Yea, having filled up the measure of their sins, wrath came upon\nthem, to the uttermost, in this world; and in that to come, it will be\nmore tolerable for Sodom and Gomorrha than for them.\n\n\n\n * * * * * *\n\n\n\nSERMON XXIV.\n\nThe Character and Supports of Widows indeed.\n\n1 Timothy v. 5.\n\n\"Now she that is a Widow indeed, and desolate, trusteth in God and\ncontinueth in supplications and prayers night and day.\" *\n\n\n* Preached at the house of one made a widow by her husband's\ndesertion; who left her in straitened circumstances to provide for a\nyoung family.\n\nTimothy was ordained a bishop of the church at Ephesus; and this\nepistle was written to him by St. Paul, his spiritual father, to teach\nhim \"how to behave himself in the house of God, which is the church\nof the living God.\"\n\nThe former part of the context contains directions respecting the\ntreatment of widows; and especially poor widows who belonged to the\nchurch, and were supported at their expense. He is first directed\nto \"honor widows who were widows indeed.\" Here the apostle explains\nhis meaning, by designating the character intended. Now \"_She that is\na widow indeed, and desolate, trusteth in God, and continueth in\nsupplications and prayers night and day_.\"\n\nEvery widow did not answer to this description. There were some who\nanswered to no part of it, as he shews below. These Timothy was not\nrequired to honor--not directed to provide for them, or employ them in\nthe business of the church; though certain poor and pious women were\nthen used to minister to the sick, of their own sex, and discharge\nother charitable labors among them.\n\nIn discoursing on our subject, we shall _make a few observations on\nthe sorrows of widowhood; then glance at the duties of it; and the\nsupports which God hath provided for widows indeed_.\n\nA widowed state is naturally desolate, Most widows pass many solitary\nhours--a lonesome and melancholy situation;--especially after having\nknown and enjoyed the social intercourse of connubial life. The value\nof all our comforts is best known by experience; more especially by\ntheir loss, after a temporary possession.\n\nBut the conjugal connexion is sometimes unhappy. In such cases a\nwidowed state is a release from the trials and difficulties which\nattended it, which may be severe and distressing. The misconduct, or\nunkindness of those in the nearest relation, wounds in the tenderest\npart, and occasions the most pungent grief. True.--Yet a state of\nwidowhood, after such a connexion, is commonly more unhappy than after\na happy marriage. Many disagreeables are generally left to afflict the\ndesolate. Reflections on such connexions and the trying scenes passed\nwhile they continued, are disagreeable; and many cares peculiar to\ntheir situation often distress the widows. The care of offspring,\nwhere there are offspring, devolves wholely on them; which, if left in\nstraitened circumstances, is often a burden they are unable to bear.\nAnd where aid is kindly afforded, still the concern which lies on\nthem, is oft times distressing. \"Pangs and sorrows take hold upon\nthem--their couch is wet with tears; their eyes consumed with grief.\"\nIf those thus tried are _widows indeed_, they follow the line drawn in\nthe text--_trust in God, and continue in prayers and supplications\nnight and day_.\n\nAs it is the duty, it is also the comfort and support of _the desolate\nto trust in God_. When streams dry up, we go to the fountain: So when\ncreature comforts fail, interest unites with duty, in pointing us\ntothe Creator. He is the source of comfort--that which comes by means\nof the creature comes from him. The creature is only the medium of\nconveyance.\n\nWhen the saints become desolate--when their worldly comforts fail and\ntheir hopes decay, they are directed to return to God and put their\ntrust in him; and also to bring with them, those for whom they feel\ninterested--their helpless dear ones, and he hath promised them\nprotection. \"Leave thy fatherless children, and I will preserve them\nalive, and let thy widows trust in me.\"\n\nFallen creatures are exceedingly prone to lean to the world--to\npromise themselves comfort in it, and support from it. They generally\nlook elsewhere before they look to God. Disappointed in one worldly\nobject they often run to another, and another. They never come to the\nCreator, and make him their hope, till convinced that what they seek\nis not to be found in the creature. God sometimes brings his people\ninto straits, and strips them of their earthly dependencies, that\nhaving no where else to trust they may come to him and cast their care\nupon him.\n\nEven the Christian may need the rod of adversity to keep him mindful\nof his dependence on God, and prevent his resting on the creature for\nsupport. For after union with Christ, worldly objects retain too large\na share of his affection, and he is too much inclined to lean upon\nthem. His attachment to these things is often too strong; draws away\nhis heart from God, and renders him too little mindful of him who is\nhis portion and rest. Therefore is it often necessary to deprive him\nof his earthly dependencies, that being desolate, he may return to God\nand renew his reliance on him.\n\nIt becomes the desolate, not only to trust in God, but to be thankful\nthat they may trust in him. Those who have God for their portion, have\nan abiding satisfying portion. God will be more and better to them\nthan earthly friends, or earthly treasures. Friends often forsake\nthem; or cease to be friends, and become enemies--\"Riches take\nto themselves wings and fly away.\" But God abides; he hath said, I\nwill never leave thee, nor forsake thee. *\n\n* Hebrews xiii. 5.\n\nNow _she that is a widow indeed, and desolate, while she trusteth in\nGod continueth in supplications and prayers night and day_.\n\nThose of this character when they find themselves destitute of worldly\ncomforts and supports, go to God and pour out their souls into his\nbosom. Like the Psalmist they stir up themselves to trust in him. We\nfind that saint expostulating with himself in a time of trouble and\ndarkness, and chiding his despondent temper. \"Why art thou cast down,\nO my soul? And why art thou disquieted within me? Hope thou in God;\nfor I shall yet praise him, who is the health of my countenance, and\nmy God.\"\n\nWhile thus stirring up themselves to trust in God, the saints pour out\ntheir souls before him in fervent prayer. This the apostle declares to\nbe the manner of those, whom he terms _widows indeed--they trust in\nGod, and continue in supplications and prayers night and day_.\n\nSuch was the aged Anna, who met the infant Savior, when he was brought\ninto the temple, to do for him after the custom of the law. \"She\ndeparted not from the temple, but served God, with fastings and\nprayers night and day.\"\n\nThe child, when in affliction, is wont to run to its parents and tell\nthem the sad tale of its sorrows. So the child of God, stripped of\nother supports, spreads its grief before him who possesses all power,\nand is able to deliver out of all distresses: And as the child\ncontinues its cries and pleadings with its parent, as long as its\nsorrows continue; so the child of God, while it remains in affliction,\nperseveres in supplications and prayers to its Father in heaven.\n\nWhen seeking temporal blessings the good man asks with submission,\n\"Not as I will but as thou wilt\"--teach me to acquiesce in thy\ndealings and to say \"thy will be done.\" But when seeking spiritual\nblessings, he cannot be too importunate, or persevering. Respecting\nthese, the divine glory, unites with his interest, in requiring him to\n\"be instant in prayer--to pray and not faint.\" Or, to use the bold\nlanguage of the prophet, to resolve to \"give God no rest,\" till he\nhears and helps. In such cases the saints may plead God's honor and\nthe glory of his great name, as well as their own necessities.\n\nWhen we come to ask mercy of God, and to pray for grace to love and\nserve him, we may plead and expostulate for the bestowment. Is it not\nthy will, that we should be renewed and sanctified--that we should\nrepent of sin--believe the gospel, and follow after holiness? Is it\nnot thy will that we should become new creatures--love thee--love our\nduty, and resign ourselves to thy disposal? Is it not thy will, that\nwe should act with propriety under every trial, and discharge with\nfaithfulness every duty--that we should honor thee in adversity, as\nwell as in prosperity? Grant us then those divine influences which are\nnecessary for us. The honor of thy great name is concerned--it unites\nwith our necessities in requiting the bestowment of the mercies which\nwe ask.\n\nThus did Moses when pleading for Israel, when God had threatened to\ndestroy them for their rebellions against him. \"Now if thou kill this\npeople as one man, then the nations which have heard the same of thee,\nshall speak saying, Because the Lord was not able to bring this people\ninto the land which he sware unto them, therefore hath he slain them\nin the wilderness--pardon, I beseech thee, the sin of this people,\naccording to the greatness of thy mercy\"--So Joshua, on a similar\noccasion: His plea in their behalf is urged from this consideration,\nthat the honor of God was concerned, and required the mercy which he\nimplored--\"What wilt thou do unto thy great name? What? If Israel\nturn their backs before their enemies? If thy people fail to drive out\ntheir enemies and possess the land which thou hast sworn to give\nthem?\"\n\nWe may use the same argument when interceding for the grace which we\nneed to enable us to glorify God by a becoming temper and conduct\nunder trials, and by a suitable improvement of providential\ndispensations; and it will be our best plea, or most prevalent\nargument.\n\nWe may meet with discouragements--God may seem deaf to our cries--to\ndelay his mercy; but if we \"pray and faint not,\" he will not always\nsay to us, nay. He will hear and help us. For his own name's sake he\nwill do it.\n\nWhen the woman of Canaan asked mercy for her daughter, no\nencouragement was given to her first petition--the reply seemed harsh\n--\"It is not meet to take the children's bread and cast it to dogs.\"\nBut she persevered, and her faith, and fervor prevailed. \"Be it unto\nthee even as thou wilt.\" The same will be the answer to every humble\nsuppliant for spiritual mercies, and for divine supports, who\nperseveres in his addresses at the throne of grace.\n\nRespecting temporal matters, we know not what to pray for as we ought\n--know not what is best for us. Afflictions may be mercies. They\noften are so. Some have blessed God for them here; more will probably\ndo it hereafter. That they do not usually denote want of love in God,\nis manifest from the declarations of his word--\"Whom the Lord loveth\nhe chasteneth, and scourgeth every son whom he receiveth. If ye endure\nchastening, God dealeth with you as with sons--if ye are without\nchastisement, then are ye bastards and not sons.\" Those were\ndetermined sinners, given over to reprobation, of whom God said, \"Why\nshould ye be stricken any more! Ye will revolt more and more.\"\n\nWhen afflictions serve to purge away sin--to \"purify and make white,\"\nthey are changed into mercies. Instead of complaining, we have reason\nto bless God for them. This hath often happened. Afflictions arrest\nthe attention--lead to consideration, and reclaim from error. \"Before\nI was afflicted, I went astray, but now I keep thy word.\"\n\nProsperity hath often a different effect. To the wicked it is\nfrequently fatal in its consequences; here they have their good\nthings, and they rest in them, forgetful of God, and the other world\nwhich they must soon enter, to receive according to their works.\nNeither do the people of God always escape injury when they attain the\nthings they here desire. The prosperity we covet is more dangerous\nthan the adversity we dread. Few can bear prosperity--few remain long\nuncorrupted in a prosperous state. A state so difficult and dangerous\nis seldom long the state of the righteous. It is more commonly the\nstate of the wicked. The righteous have their trials here; and this\nkind of trial, [prosperity] hath more often seduced them, than its\nopposite. David and Solomon were sad examples of the baleful effects\nof power and greatness, riches and honor; but they were brought back\nto God and duty by the rod of disappointment;--by the correctings of\naffliction.\n\nAdversity is not always productive of good. Some repine at the orders\nof providence--at their lot in the world. Trials sour their minds and\nrender them morose and peevish. We read of some who \"blaspheme the God\nof heaven\" because of their sufferings. These are enemies of God, and\ntheir sufferings here, are a prelude to greater sufferings hereafter.\nThe case is different with those who have Christ's spirit; they see a\nprovidence in whatever they meet with here; refer themselves to him\nwho rules over all to choose for them, and order out their changes,\nnot doubting but his grace will be sufficient for them, and all work\nfor their good.\n\nWe are sure that God orders wisely. The station then, which he assigns\nto us, is most suitable for us; the comforts and corrections which he\ndispenses, most fit and proper. If wise for ourselves we would not\nwish for alterations in them. We shall only be concerned to follow\nwhere God leads, and only pray that he will not leave us, but guide us\nto his kingdom.\n\nLet us bring home these considerations, and inquire how we are\naffected by God's dealings with us, and what temper we maintain? We\nhave comforts and corrections. Do we see the hand of God in them;\nacknowledge the comforts to be undeserved, and the corrections less\nthan our demerits? Do we bless God for the former, and humble\nourselves under the latter? Or do the former render us forgetful of\nGod, and proud and scornful towards men? Do the latter humble and\nabase us; keep us mindful that this is not our rest, and quicken our\npreparations for that world where all tears will he wiped away from\nour eyes? Or do they cause us to murmur and repine, as though we\nsuffered unjustly?\n\nBoth mercies and afflictions will be a favor of life or death,\naccording to the effect which they have upon us, and the temper and\ndisposition they produce in us. If mercies increase our love to God,\nand concern to honor him, then are they mercies indeed. So are\nafflictions, if they humble us and quicken us in the way of duty; but\nif their effect is different they increase our guilt, and will\nincrease our condemnation.\n\nWhatever may be our situation here--whether we have kind and faithful\nfriends, or are left desolate, or are surrounded with enemies; whether\nwe have joys or sorrows, we need the divine influence to enable us to\nmake a good improvement, and to render them the occasion of good. We\nneed divine aid and influence, no less in prosperity than in\nadversity. Whatever, therefore, may be our situation and\ncircumstances, sensible of our weakness and blindness, let us return\nto God as our rest, _trust in him, and continue in supplications and\nprayers night and day_; and his grace will be sufficient for us; for\nhe hath said to none \"seek ye my face in vain.\"\n\n\n\n * * * * * *\n\n\n\nSERMON XXV.\n\nThe Good Man Useful In Life and Happy in Death.\n\nPsalm xxxvii. 37.\n\n\"Mark the perfect man, and behold the upright: For the end of that man\nis peace.\" *\n\n\n* Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792.\n\nThe subject of this psalm is the way and end of the righteous and the\nwicked. It is designed to calm the minds of good people when tried\nwith adversity, and to reconcile them to the divine administration in\nthe unequal distributions of Providence, and the apparent disregard of\ncharacter, in those distributions. With these views, the writer, after\nglancing at the lives of saints and sinners, calls our attention to\ntheir end, noting the manner of their exit out of life.\n\nThe text relates to the righteous. In discoursing upon it, _We shall\nconsider the excellence of their characters, and their peaceful end;\nand add a few reflections_.\n\nI. We _are to consider the excellence of their characters. Mark the\nperfect man and behold the upright_.--\n\nThe _perfect man_.--This may seem a strange representation of an\nimperfect creature--a creature which viewed in the glass of the divine\nlaw appears deformed, and tried by the perfect rule must be condemned\n--a creature whose best services can find acceptance with God, only on\nthe plan of grace! For such is man since the apostasy--such the\nsaints feel and confess themselves. But however strange the\nrepresentation, it is drawn by the pen of inspiration, and applied\ntothe saints.\n\nPerfection is sometimes attributed to particular saints. \"Noah was a\njust man and _perfect_ in his generation.\" Similar is the description\ngiven of Job. \"There was a man in the land of Uz, whose name was Job:\nAnd that man was perfect and upright.\"\n\nIn the text, the term perfect, hath not a particular reference, but\nrefers generally, to those who have been renewed by divine grace. But\nwhen applied to a fallen creature it must be understood with\nlimitation. We have seen it applied to Job: Hear him then speaking of\nhimself--\"If I justify myself, my own mouth shall condemn me. If I say\nI am _perfect_ it shall prove me perverse.\"\n\nSt. John held a high rank among the faithful; yet speaking of the\nsaints, and including himself, he observes--\"If we say that we have\nno sin we deceive ourselves, and the truth is not in us--If We confess\nour sins, he is faithful and just to forgive our sins\". * St. Paul had\nbefore declared that \"there is none righteous, and that the Scripture\nhath concluded all under sin.\"\n\n* 1 John i. 8-10.\n\nIn what sense then are the saints perfect? And wherein consists the\nexcellence of their character?\n\n1. The saints are _perfect_ in Christ. \"In him dwells all the fulness\nof the Godhead bodily.\" His righteousness is made theirs. \"They are\ncomplete in him. He is made of God unto them wisdom and righteousness,\nsanctification and redemption.\" In this view every good man is a\n_perfect_ man.\n\nThe saints before the gospel day were but very partially instructed\nrespecting the way of salvation. They knew not how they were to be\nsaved through a Redeemer who had not come in the flesh. But the matter\nwas open to the divine eye. And it is observable that the term\n_perfect_ is never assumed by the saints. They confess their own\nemptiness and abase themselves before God. Where perfection is\nattributed to them, it is always by those who spake as moved by the\nHoly Ghost.\n\n2. The saints are the subjects not only of an imputed, but also of an\ninherent righteousness: And have been so from the beginning. Noah\nwas a just man and perfect--Job _perfect_ and upright. In this respect\nthey were not made to differ from other saints. All the saints are\nborn of God--they are renewed after the image of the Creator and made\nto bear the image of the heavenly. The change which takes place in\nthem causes them to favor the things of God; to love holiness, and\ndelight to do good as they have opportunity and ability.\n\nThey are just and upright; just toward man, and upright before God.\n\nJustice respects the part which mankind act toward one another. It is\nopposed to fraud and injustice. The just man is fair in his dealings\n--gives to all their dues--is careful to fulfil every trust, and to\ndo by others as he would others should do by him.\n\nSuch is the character given of him of old, who \"was _perfect_ in his\ngenerations,\" when \"the whole earth was filled with violence, because\nall flesh had corrupted their way,\" And every good man follows his\nexample; hath respect to all God's commandments, and hates every evil\nway. Perfection, in the strict sense of the term, is his wish, and his\naim, though he doth not expect to attain it while resident in the\nbody. But he \"forgets the things which are behind and reaching forth\nto those which are before, he presses on,\" endeavoring a nearer\nconformity to the divine pattern.\n\nWhile he is just toward man, he is sincere toward God, acting\nuprightly before him. He is really the good man he appears. His\nprofession is not dissembled. His heart is right--his eye single.\nSincerity is gospel perfection. In this true religion very essentially\nconsists: And it is found on all the saints.\n\nThe good man keeps in mind his covenant engagements. For the vows of\nGod are upon him and he is careful to fulfil them. He doth not wish to\nbe released from his obligations with which he is bound to be the\nLord's and to serve him. He is concerned to honor God--thinks nothing\nunimportant which he hath required, though the reasons of the\nrequirement may lie out of sight. \"Lord what wilt thou have me to\ndo?\" is his daily inquiry. And he seeks to know, that he may do his\nduty. He waits on God in the ways of his appointment, and is busy\nabout the work assigned him. He is also steady in his counsels and\nuniform in his conduct. His heart is established by grace, and his\nlife accords with the inward principle. He is not whiffling and\nunsteady, \"carried about by every wind of doctrine\"--taken and drawn\naway by every new scheme of religion; but \"holds fast the faithful\nword; and is able by sound doctrine both to exhort and convince\ngainsayers.\" He doth not \"put his hand to the plough and look back,\"\nbut perseveres to the end, and is faithful unto death. The fear and\nlove of God reigning in his heart, govern his life and direct his way,\nrendering him an uniform character Therefore do those most intimately\n--acquainted with him, convinced of his integrity--: that he is free\nfrom duplicity, and that he abhors evil, and all approaches toward it,\nboth value him themselves, and make him known to others; and by\nbringing him into public view, render him a public blessing. Neither\ndoth he disappoint their expectations, but according to his ability,\nacquits himself with honor, and doth good to all around him.\n\nOthers may differ from him in speculative opinions; other good men.\nSuch differences are unavoidable in this state of darkness and\nuncertainty. No two persons see alike in every thing, whatever may be\npretended. But those who know _the perfect and upright man_, will\ngenerally allow that he acts sincerely towards God and man. While\nthose who are connected with him by tender ties, who are so happy as\nto make with him the journey of life, are led by a thousand kind\noffices and nameless acts of benevolence and goodness to revere and\nlove him.\n\nSuch is the character intended in the text--Such _the perfect man and\nupright_ in himself, and in the estimation of those who know him. Thus\ndoth he pass through life, feeling and confessing his deficiencies,\nlamenting that he can do no more for God's honor, and relying on grace\nalone in Christ, for acceptance with him.\n\nWhen a person of this description \"having served his generation, by\nthe will of God falls asleep,\" not only relatives and near connexions,\nbut all who know his worth, mourn his exit, and weeping around his\ncorse, bedew his hearse with tears. His name is revered, his memory is\nblessed, and even envy is silent.\n\n\nII. We are to consider his peaceful end--_The end of that man is\npeace_.\n\nBy a person's _end_, his death, the period of his mortal life is\nintended. It doth not intend the end of his existence--the modern\ninfidel terms used to express death. So in other scriptures; as\nwhen God foretold the destruction of the old world--\"The end of all\nflesh is before me.\" So Balaam, when looking forward to his exit out\nof life--\"Let me die the death of the righteous, and let my last end\nbe like his.\" Had death been the period of his existence, it would\nhave been a matter of indifference whether it found him righteous or\nwicked. As to hope in death there would have been no difference. But\nthis is not the case. Man hath an immortal part within. At the period\nof mortal life, he enters on an interminable state.\n\nMark _the perfect man, and behold the upright: For the end of that man\nis peace_. He finds peace at the approach of death--in death, and\nafter death. In order to a due estimation of the value of true\nreligion in Himself, and in its reward, we are here called to observe\nthe good man's _end_. It demands our careful attention. For the scene\nis peculiarly instructive. It animates to a discharge of the duties of\nlife and supports under its troubles; especially at the approach of\ndeath, when worldly comforts fly away.\n\nThe wicked who live in habitual neglect of religion, or the indulgence\nof vicious desires, are commonly filled with dismay and horror, if\nreason remains, when they perceive their end draw nigh. The flights\nwhich they have cast on the gospel, and on the grace therein offered;\ntheir neglects of known duty; their acts of injustice, intemperance,\nuncleanness, or other immoralities, the remembrance of which were\nalmost obliterated by time, at that awful period rise up before them!\nConscience awakes; and when they consider the denunciations of divine\nwrath against those who do such things, and have pleasure in them,\nfear harrows up their souls! They anticipate eternal woe, and are\nfilled with agonizing horror! Then do they appear all hurry and\nconfusion! The great work of life to do, and opportunity gone forever!\nBewailing past madness they cry undone! Undone! Such often continues\ntheir state, till the king of terrors driving them away without hope,\nshuts up the scene!\n\nBut _the perfect and upright man_, how happily different when death\ndraws near? If possessed of himself, like the still summer's evening,\nhe is calm and serene. He talks of death with as much composure, as\none returning from a strange country, to his native land; or as one\nreturning from captivity and slavery, to his father's house, to his\nfamily, and to the society of friends, dear as life, and with much\nmore raised expectations!\n\nSome ties of nature--dear connexions, bind him indeed to earth, and\nwould detain him here; but stronger bonds allure and draw him away\ntoward a better world. If concern for dear ones he must leave behind\nintrudes and tempts him to wish a longer stay, he remembers that\nthough he dies, his God lives--that God hath stiled himself the\n\"Father of the fatherless and judge of the widow;\" that he hath said\n\"Leave thy fatherless children with me, I will preserve them alive,\nand let thy widows trust in me.\" Supported by such comforting\ndeclarations--such kind promises of a faithful God, and the allured\nbelief of his mercy and truth, he resigns them to his care and leaves\nthem with him, not doubting, but he will preserve them, or dispose of\nthem, as shall be most for his own glory, and their good.\n\nAs to temporal matters, which often trouble those, who are chiefly\nconcerned about worldly things, they cannot greatly affect one who\nbelieves himself heir to an eternal inheritance. For the comfort of\nthose whom he leaves behind, he wishes to have his temporalities\nsettled, and his accompts intelligible; that no disputes may arise, no\ninjustice be done; but as to any concern which he personally takes in\nthem, they appear in his view contemptible. He views them as unworthy\nhis regard, as the beggar, who hath been called to the possession of a\ncrown the rags which he casts off to put on his robes.\n\nAs death approacheth, _the perfect and upright man_, who realizeth his\nstate, looks back with comfort, approving the part he hath acted,\nafter renovation, and forward to the enjoyment of God, with\nstedfast hope and strong consolation.\n\nWe have this happiness of a dying saint, exemplified in St. Paul--\"I\nam now ready to be offered, and the time of my departure is at hand: I\nhave fought a good fight, I have finished my course, I have kept the\nfaith: Henceforth there is laid, up for me a crown of righteousness,\nwhich the Lord, the righteous judge, shall give me at that day.\"--His\nrejoicing was \"the testimony of his conscience, that in simplicity\nand godly sincerity, he had had his conversion in the world.\" In the\ntestimony of his conscience, he read the evidence of his good estate\n--of his sincerity towards God, and of his interest in Christ, He\nviewed nothing which he had done as meritorious--as laying God under\nobligation, Grace in Christ was all his hope. But he considered his\nlove to God, and his zeal in his cause, as evidential that he was born\nof God, and the subject of divine grace in the Redeemer. Thence he\ninferred his title to the inheritance, prepared of God for those who\nlove him.\n\nOther saints do the same. In the testimony of conscience that they\nlove God, and have obtained grace to serve him, they read their\ninterest in the covenant and in the promises, in all their divine\nfulness.\n\nThis is the best, yea, the only evidence, of an interest in them.\nWhere this is found, the matter is determined; there can be no\nreasonable doubt of their good estate; but where it is wanting, every\nthing beside is of no avail.\n\nIt is natural for a servant, when he sees a reckoning day at hand, to\nlook back, and inquire how he hath improved his trust, and what\naccount he hath to give? And from the testimony of conscience, he\nanticipates the reception he may expect from his lord. MANKIND feel\nthemselves accountable to God and naturally expect to receive from his\nimpartial hand, according to their works; and when they perceive their\nprobation drawing to a close, they naturally look about them, and\ninquire how they can appear before their Judge?\n\nThe dying Christian is sometimes heard observing to those about him\n--\"My glass is almost run. Would to God I had been more faithful,\nand done more for him who loved me, and gave himself for me. But\nblessed be his name, he hath enabled me to choose him for my portion,\nand enabled me to serve him in sincerity; though I have done it with\nmuch weakness and imperfection. Now I rely on his grace; his grace\nwill be sufficient for me; it will support me in death, and reward my\npoor services with an eternal reward.\"\n\nBut if conscience, as death approacheth, speaks a different language\n--If it testifies to a departing soul--\"You have neglected, the\ngreat salvation--lived in pleasure and been wanton, minding only\nearthly things,\" it fills the soul with anguish unutterable, causing\nit to anticipate eternal horrors!\n\nThe _perfect and upright_, as he rejoiceth at the approach of death,\nif reason remains, often rejoiceth in death. \"When he walks the dark\nvalley, God's rod and staff comfort him--He fears no evil because God\nis with him.\" He is sometimes, ready to exclaim in the triumphant\nlanguage of the resurrection, \"O death! where is thy sting? O grave\nwhere is thy victory?\"\n\nSometimes indeed, the upright, while here, \"walk in darkness\"\n--Sometimes the lamp of reason goes out, before the departure of the\nsoul; so that the dying Christian hath no sense of his situation. At\nother times, God may hide his face from those whom his soul loves,\nand cause them to go on their way sorrowing. Possibly this may\ncontinue to the close of life! But if it doth, the clouds are all\ndispersed at the moment of death, No sooner are the clayey\ntabernacles dissolved, than the veil is rent, and the brightness of\ncelestial glory shines in upon them. Peace eternal and divine, is\ntheirs forever. Clouds will no more hide God's face--Fears and\ndoubts, no more distress them; nor Satan call his fiery darts at\nthem, again forever.\n\nIn the other world, God will dwell with his people, and \"wipe away all\ntears from their eyes: There will be no more death, neither sorrow,\nnor crying, nor any more pain; for the former things will all have\npassed away. There will be no more curse, because no more sin. For the\nspirits of the just will be made perfect.\" They will then be with God\nand rejoice before him; for they will have \"entered into his temple\nto go no more out.\"\n\nREFLECTIONS\n\n I. The considerations which have been suggested afford comfort to the\nrighteous, while groaning under the burdens and sorrows of life, and\nsupport in the solemn hour of death. They minister consolation also to\nthose who mourn the loss of pious friends--an occasion of sorrow which\nwe often experience in this vale of tears.\n\nHere all have trials and afflictions--_the perfect and upright_ not\nexcepted. But the time is short. The good man's trouble terminates\nwith mortal life. _His end is peace_--his immortality glorious.\n\nThe wicked are dismayed when they look forward and consider their end,\nor the time of their departure. To the good man it is desirable--\"He\nthen rests from his labors, and his works follow him.\" St. Paul, \"had\na desire to depart, and be with Christ.\" He knew that \"a crown of\nrighteousness was laid up for him which the Lord, the righteous Judge,\nwould give him at that day.\" This was not peculiar to him; it is\ncommon to all those \"who love Christ's appearing.\" Those now in glory\nwere lately sufferers here: But their sufferings are ended--\"They\nhave entered into peace: They rest in their beds, walking in their\nuprightness.\"\n\nII. Our subject teacheth the conditions on which only we can hope for\npeace in death, and happiness after death. These depend on the use\nwhich we make of life--on the manner in which we are affected by the\novertures made us in the gospel; they are the fruit of receiving\nChrist and obeying the gospel; for it brings salvation only to those\nwho obey it.\n\nWould we \"die the death of the righteous, and have our last end like\nhis,\" our lives must be preparatory--we must \"mind the things which\nbelong to our peace--live in all good conscience before God, and not\nsuffer ourselves to be moved away from the hope of the gospel.\"\n\nIII. Though when \"the mystery of God shall be finished, his judgments\nwill be made manifest;\" hitherto, \"his way is in the sea, and his\njudgments are a great deep.\" We know that his way is perfect; but\nwitness many things in the divine administration, which we do not\nunderstand. We have no line to fathom the depths of providence.\n\nOften _the perfect and the upright_ are early removed out of life\n--those who are friends of religion, and supporters of order and\njustice; whose hearts are filled with benevolence--who are the\nexcellent of the earth! While those of different characters, who we\nshould suppose might well be spared, yea, whose removal, we should\njudge a mercy to the world, are left to prolong their days! Some who\nare early vicious, and daily grow worse are nevertheless continued,\nand permitted to dishonor God, and spread error and mischief among\nmankind, till at \"an hundred years old they die accursed!\"\n\nSuch events often occur, and under the divine administration! They are\npermitted of him who cannot mistake! In a sense, they are the Lord's\ndoings, and marvelous in our eyes!\n\n\"The Lord reigneth, let the earth, rejoice--Clouds and darkness are\nround about him: Righteousness and judgment are the habitation of his\nthrone. Wait on the Lord; Be of good courage, and he shall strengthen\nthine heart; wait, I say, on the Lord.\"\n\n\n\n * * * * * *\n\n\n\nSERMON XXVI.\n\nDeparted Saints Fellowservants with those yet on Earth.\n\nRevelation xxii. 9.\n\n\"I am thy fellowservant, and of thy brethren the prophets.\"\n\n\nThe revelation made to St. John in the isle of Patmos, was a comfort\nto the suffering apostle, and a blessing to the church. \"Blessed is\nhe that readeth, and they that hear the word, of this prophecy.\" The\nbeginning indeed was dark; the prophetic sketch, was for sometime,\ngloomy: It unfolded a strange scene of declensions and abominations,\nwhich were to disgrace the church of Christ and mar its beauty; and\ndismal series of woes on woes, for many ages. The church then so pure,\nwas to be corrupted, to become \"the mother of harlots and abominations\nof the earth, and to make herself drunk with the blood of the saints\nand with the blood of the martyrs of Jesus!\" When the apostle \"saw,\nhe wondered with great admiration.\" Had the vision closed with similar\ndiscoveries, no joy would have been occasioned by them; but grief\nineffable. The apostle might have sunk under them. But they finally\nappeared diverse, and adapted to comfort him, and fill his heart with\njoy. He saw the cause of Christ triumphant--true religion to have\nbecome universal, and heavenly glory the reward of the faithful!\n\nWhen the veil which had been spread over these things was drawn aside,\nand they broke out to the view of this man of God, he seems to have\nbeen enraptured and lost in ecstacy. He prostrated himself in\nadoration of the celestial messenger: But was forbidden by the angel\n--\"See, thou do it not; I am thy fellow servant, and of thy brethren\nthat have the testimony of Jesus.--Worship God.\" This happened at\nthe beginning of the joyful part of the vision, when the triumphs of\nChristianity were first disclosed. *\n\n* Revelation xix. 10.\n\nWe are under no temptation to give undue honors to bearers of evil\ntidings; But even \"the feet of those who bring good tidings are\nbeautiful.\"\n\nThe angel having thus restrained the apostle from paying him divine\nhomage, proceeded to finish the sketch which he had begun of the glory\nwhich remains for the people of God. When it was nearly completed, the\nstill imbodied saint, again forgot himself, and overcome by a sight\ntoo strong and glorious for frail humanity fell down in humble\nadoration of the heavenly minister!\n\nMad with joy he appears to have been bewildered, and in a momentary\ndelirium; but was again prevented by the angel; and the same reason\nassigned as before--_I am thy fellowservant, and of thy brethren the\nprophets_.\n\nThis declaration is remarkable. How are we to understand it?\n\nIt should seem that this messenger from above was originally one of\nour race. _I am thy fellowservant_.--\n\nWe are inclined to believe that he had once inhabited a human body,\nand had his residence on earth--that this was one of the old prophets,\nwho having been released from the work to which he had been first\ncalled, was now serving God under another form, in a more dignified\nstation and with greater powers than he had possessed while yet on\nprobation.\n\nWe may mistake the Scripture but have been induced to believe that\nwhen the saints drop these bodies, and are joined \"to the spirits of\nthe just made perfect,\" they become angels, and are afterwards\nemployed in the service of God, as his messengers and agents, whom he\n\"sends forth to minister to the heirs of salvation,\" and to transact\nbusiness for which he hath fitted them, and in which he is pleased to\nemploy them.\n\nSome reasons for this belief are adduced in the following discourse.\n\nWhen a child of God is released from the body, he is freed from the\nremains of depravity, and form this native bias to evil, and according\nto his nature, made perfect in holiness. His reason is retained; yea,\nhis rational capacity is enlarged; and those who are associated with\nthe blessed inhabitants of the upper world, doubtless enjoy better\nmeans of information than are to be found on earth.\n\nSome indeed, have fancied, that soul and body sleep together from the\nepoch of death till the resurrection. That during that term, the soul\nis chained down in a state of insensibility! That the happiness of the\nsaints, during the intermediate term, is no other than a sleep without\ndreams--a temporary nonexistence! Strange!\n\nThe thoughts of death would make the good man tremble, did he\nconceive such to be its nature. Here he is compassed with infirmity,\nand groans, being burdened. But such an existence, which capacitates\nhim to do somewhat to honor God, and benefit man, is preferable to a\nsuspension of existence.\n\nSuspension of existence! What is a suspension of existence, but a\ntemporary annihilation!--A complete solecism! From such a state there\ncould be no resurrection. There could be only another creation, which\nmust constitute not the same, but another creature. The idea of a\nsuspension of existence, is scarcely supportable; and the reality of\nit contradicted by every part of revelation.\n\nDeath is represented in the Scriptures, as a separation of soul and\nbody; not as their sleeping together. \"Thou changest his countenance,\n_sendeth him away_;\" is a description of death drawn by Job--which\nanswers to that given of Rachel's--\n\n\"_As her soul was departing_, for she died.\" And a resurrection is\nrepresented as a return of the soul to the body from which it had been\nseperated: As of the widow's son whom Elijah raised from the dead\n--\"_And the soul of the child came into him again_, and he revived.\"\nThe language of the New Testament is the same. \"This day thou shalt be\nfellow sufferer on the cross, whose body was the same day committed to\nthe grave.\" St. Paul \"had a desire _to depart_ and to be with Christ,\"\nwhich he opposed to _abiding in the flesh_. If soul and body sleep\ntogether in the grave, he would have been no sooner with Christ. than\nthough he had lived here till the resurrection. When St. John was\nindulged a sight of heaven, he saw the souls of the martyrs who had\nbeen slain before that period, and heard them crying for vengeance on\nthe murderers who were yet living on earth. *\n\n* Revelation vi. 9, 10.\n\nThe Scriptures are so explicit respecting the state of the dead, that\na suspicion that they remain senseless while their bodies moulder in\nthe dust, appears strange. The righteous dead certainly rejoice in\nGod's presence and are associated with fellow saints. The Lamb, which\nis in the midst of the throne, feed them, and leads them \"to\nfountains of living waters; and God wipes away all tears from their\neyes.\"\n\nNeither do they remain inactive--\"They serve God day and night\n--in his temple,\" some may say. God's temple may here mean the\nuniverse, that vast temple which he hath built in every part of which\nhis saints may serve him. *\n\n* Revelation xxi. 22.\n\nSurely the glorified spirit is not confined to a single apartment in\nthe house of God, and not suffered to go abroad, and see his glory,\nand the exercise of his perfections in the works of creation and\nprovidence! Were such his situation, it would differ little from that\nof the delinquent who is confined to his cell, or prison. Such cannot\nbe the state of a glorified soul--of a soul released from a body,\nwhich while on trial, served as a clog to restrain the servant, and\nprevent him from quitting the station, in which he had been placed, or\nleaving the work assigned him. It cannot be the state of one\nsanctified throughout; of one raised above temptation, either to stray\ninto devious paths, or be slothful in the service of his God.\n\nMuch of our felicity here ariseth from a contemplation of the works of\ncreation and providence. In these we see divine wisdom and goodness;\nlearn to know God; to fear and love him. The good man carries this\ndisposition with him when he exchangeth worlds; his desire of\nknowledge, and especially the knowledge of God, and the works and ways\nof God. And is there not reason to believe that glorified saints have\npower and liberty to range among the works of the all perfect\nSovereign; trace the evidences of the divine perfections, and witness\ntheir effects, and that this is one source of their happiness?\n\nA relish for knowledge is a quality of the mind, natural to it, and\ninseparable from it. We observe it in children, who at an early period\ndiscover a desire of information, and perpetually seek it by\nquestioning those more advanced. The same disposition is resident in\nadults, and productive of the attainments in science which both\ndelight the mind and dignify the man. In heaven, the glorified spirit,\nhath doubtless advantages for attaining the knowledge of God and\ndivine things, and opportunity to satisfy his desire after it, if it\ncan be satisfied; for it is itself a happiness. It gives a zest to\ninformation, and will probably continue, and be an endless source of\nenjoyment. The creature may never know so much of god as to desire no\nfarther knowledge of him; or so much of the works and ways of god, as\nto with no increase of that knowledge. Acquisitions in knowledge and\nenjoyment may progress together in the world of spirits. And who can\nfix their limits? They may be as boundless as eternity!\n\nTurn now your thoughts on Sir Isaac Newton that renowned philosopher\nand Christian. Was his enlarged and inquisitive mind satisfied at\ndeath? Did not he carry with him a desire to visit every planet, not\nonly of our own but of other systems, and pry into the _arcana_ of\nnature to be found in them all? If enabled and permitted, he may\nstill be ranging among the works of God, to learn yet more of his\nwisdom, power and goodness, in his works and ways, which are\nunsearchable, and past the comprehension of created beings!\nProbably other glorified Spirits have a Share; it, may be a large\nshare of the same temper.\n\nAnd if they are capable of bearing the message of their divine\nSovereign, or doing aught for his honor, it must be a pleasure to\nglorified spirits to be so employed. Here the good man delights to\nserve the Lord. Will this cease to be his disposition when the remains\nof depravity shall be done away? Will not this disposition be\nincreased and strengthened? Or is there reason to think that those\nwill have no power to serve God, who are freed from sluggish bodies?\n\nOf certain glorified spirits it was declared to the apostle, as we\nhave seen, that they \"serve God day and night\"--They have no need of\nrest--they never grow weary. How they serve God without the use of\nbodily organs, is to us unknown. But it doth not follow that they are\nincapable of it. God can give them power, and teach them to accomplish\nall his pleasure.\n\nThat departed saints have sometimes been sent down to our world, to\nmake known God's will, and deliver his messages, we believe to be\ntaught in the scriptures--_I am thy fellow servant and of thy brethren\nthe prophets_.\n\nWho not of our race could have made such a declaration? _A\nfellowservant_, is a servant of the same species, or rank. Our\nfellows are our equals; those of the same class in creation. Brutes\nare creatures; but we do not consider them as _fellow creatures_. We\nmight, however, with as much propriety as the angel could call himself\nJohn's _fellowservant_, had he belonged to another species, or class\nor servants.\n\nThe term _prophet_, carries, in our apprehension, the same thing in it\n--speaks the heavenly messenger to have been one of our race. By\nprophets, we understand inspired men. We believe this to be every\nwhere its meaning in the scriptures. And the term _brethren--\"of thy\nbrethren the prophets_\", confirms our sense of the text--_I am thy\nfellowservant, and of thy brethren the prophets_. Strange language, if\nthis was one of the angels who kept their first estate; one who never\ndwelt in flesh, nor inhabited a human body! But if this was one of the\nold prophets, Samuel, Nathan, Daniel, or any other of those who had\ntabernacled in flesh, and been sent to warn his brethren, and foretell\nthings to come, the language is easy and natural. *\n\n* * * * *\n\n* _Sundulos sou gar eimi, xai ton adelphon sou ton prophaton_.\nDoct. Doddridge in his notes on this passage observes, that it may be\nrendered _I am thy fellow servant and the fellow servant of thy\nbrethren the prophets_.\n\nBut the translation in the Bible is perfectly literal. The sentence is\nelliptical. The elipsis may as well be filled by _tis_, as by\n_sundoulos_. If filled by the former, it reads thus, _I am a fellow\nservant, and one of the brethren the prophets_. This, for the reasons\ngiven above, we conceive to be the sense of the passage. The learned\nreader wilt judge for himself.\n\n* * * * *\n\nIf we search the scriptures, we shall see that the saints whose bodies\nwere in the grave, have been sometimes thus used of God.\n\nWhen Saul went to consult the powers of darkness, because the Lord did\nnot answer him in the time of his distress, Samuel, who had died some\ntime before, was sent of God to reprove that rebellious prince, and\ndenounce his doom.\n\nSome indeed suppose that the apparition was not Samuel, but an\ninfernal! But the sacred historian represents it as being Samuel, and\nwhy should we reject his testimony?\n\nThe sorceress had not power by her charms, to call back the prophet\nfrom the world of spirits. But God had power to send him on his\nbusiness; to enable him to make himself visible, and foretel the evils\nwhich then hung over Saul and Israel: And from several considerations\nwe think it evident that he did do it.\n\nThe woman appears to have been surprized when she saw Samuel. To her,\nhe was an unexpected visitor. By his means she found out Saul, whom\nbefore she did not know in his disguise.--Apostate spirits if they\never gave responses to those who consulted them, commonly flattered\nthem in their crimes, or gave ambiguous answers to their inquiries;\nbut not so the ghost which appeared on this occasion. Most pointedly\ndid it reprove the abandoned prince, who was adding iniquity to\ntransgression, and hardening himself in the time of trouble! And most\nexpressly did it foretel the evils which were coming on the offending\ninquirer, his family and people! Could an apostate spirit have done\nthese things? Or would he if he could? God hath sometimes used wicked\nmen to foretel future events, and compelled them to denounce his\njudgments; but have we any account of his making this use of fallen\nangels? Of his making known his purposes to them, and enabling\nthem to give the genuine proof of true prophets? It is further\nobservable, that part of the message related to taking the kingdom\nfrom Saul, and giving it to David--\"The Lord hath done to him as he\nspake by me,\" is his language. God had foretold this by Samuel; not by\nSatan, or a messenger of Satan.\n\nThere is every reason to believe that Samuel really appeared on this\noccasion--that God sent him to deliver the sad message to the\nimpious rebel, who instead of humbling himself in the time of his\ntrouble, sinned yet more against the Lord.\n\nIf we attribute these divine communications to infernal agency, why\nnot others? If once we turn aside from the literal sense of scripture,\nwhere shall we stop? But should we doubt whether in this instance, a\ndeparted saint was sent down to visit earth, and transact the business\nof HIM who is Lord of all, other instances may certainly be adduced\n--if not in the Old Testament, yet beyond a doubt in the New. But this\nwill be the subject of another discourse.\n\n\n\n * * * * * *\n\n\n\nSERMON XXVII.\n\nDeparted Saints Fellow servants with those yet on Earth.\n\nREVELATION xxii.\n\n\"I am thy fellowservant, and of thy brethren the prophets.\"\n\n\nThat the saints do not remain insensible, while their bodies are in\nthe dull, but become angels, * see and serve God and bear his\nmessages, and minister to the heirs of salvation, hath been argued\nfrom several considerations, in the preceding discourse; but we\nchiefly depend on revelation. The text and several other scriptures,\nwe conceive to be our purpose, and sufficient to establish our theory,\nand that the same is illustrated and confirmed by sacred history, both\nof the Old and New Testament. One instance of a departed saint, sent\nas a messenger from heaven to earth, hath been adduced from the Old\nTestament: We now advert to the New.\n\n* The term angel signifies a messenger. If glorified saints are used\nto carry God's messages, or sent to do his business, they are made\nangels, in the proper sense of the word. Such appear to have been the\nangelic band, who united in praising God, when the Lamb prevailed to\nopen the book of his decrees and reveal them to the apostle--\"And\nthey sung a new song, saying, Thou art worthy--for thou wast slain,\nand hast redeemed us to God by thy blood out of every kindred, and\ntongue, and people, and nation; and hast made us unto our God, kings\nand priests: _And we shall reign on the earth_.\" * Surely these must\nhave been of our race.\n\n* REVELATION v. 9, 10.\n\nHere our proof in explicit. We can conceive of no evasion. Two of our\nrace _who had long before been removed from earth to heaven_, were\ncertainly sent to visit the Savior, just before this sufferings\n--Moses and Elias, who attended him on the mount, whither he retired\nwith three of his disciples, and conversed with him in their presence.\nSt. Luke hath described their appearance, and told the subject of\ntheir conversation--\"Who appeared, in glory and spake of his decease,\nwhich he should accomplish at Jerusalem.\" *\n\n* Luke ix. 29.\n\nMoses had then been dead more than fourteen centuries. Elias had not\ntasted death, but he had been changed. That change had passed upon him\nwhich will pass on the saints who shall be alive at Christ's coming.\nThe change must have been great, or he could not have ascended to\nheaven in a chariot of fire, or lived above the region of air which\nsurrounds this globe.\n\nThese two saints, seem, on this occasion, to have been assimilated to\neach other--\"They both appeared in glory\"--were company for each\nother, and sent together to testify for Christ, before chosen\nwitnesses. Our Savior's resurrection was also attended by witnesses\nwho had been for time in the world of spirits--\"And the graves were\nopened, and many bodies of the saints which slept arose, and came out\nof the graves after his resurrection, and went into the holy city, and\nappeared unto many.\" *\n\n* Matthew xxvii. 52, 53.\n\nBut it is only departed saints who are employed to bear God's\nmessages. There is no intimation in scripture, that those who die in\ntheir sins, are afterwards sent, or suffered to go abroad. There is\nreason to believe, that as the saints are made perfect at death, so\nall that bears an affinity to goodness, ceases at that period, in the\nunrenewed, and that they put on the complete image of him who is\ntermed their father. If this is the case, they would spread mischief\nand misery, were they permitted access to those who remain in the\nbody, and liable to temptation. However this might be, we are assured\nthat they are confined in the infernal prison, and will continue\nprisoners till the great day.\n\nThis is intimated by our Savior, when he warns the sinner to \"agree\nwith his adversary quickly, while in the way with him--lest he should\nbe cast into prison\"--because should this happen there will be no\nrelease \"till he shall pay the utmost farthing.\" This speaks the\nstate of impenitents, to be from the time of their death, that of\nprisoners, who can neither break their prison, or obtain, so much as a\ntemporary release, till they shall have suffered all their demerits.\n\nThe same is intimated in the parable of the rich man Lazarus. The rich\nsinner is represented as passing, at death, into a place of torment,\nand confinement, and as despairing of even a momentary enlargement.\nOther wise he would not have requested that Lazarus might be sent to\nwarn his brethren who were then living on earth, but rather that he\nmight have gone himself. Him they would have known; and he could have\ngiven them a feeling description of the miseries which living in\npleasure, regardless of the one thing needful, will draw after it.\nMany advantages might have been expected from this personal appearance\nto his brethren, but he preferred no such petition.\n\nHis prayer that Lazarus might be sent, was probably intended to\nintimate that departed spirits remember their former state on earth,\nand the relatives and acquaintance whom they leave upon it; that they\nretain a concern for them; that they know that good spirits are used\nof God to transact matters relative to their spiritual concerns, and\nthat those who die in their sins are kept in confinement, and not\npermitted to go forth; no, not to warn fellow sinners, whom they have\nleft behind them.\n\nThis agrees with what is said by St. Peter, respecting the\nantediluvians. He speaks of those as being \"spirits in prison\" in the\napostolic age, \"who were disobedient, when the long suffering of God\nwaited with them, in the days of Noah.\"\n\nIt farther appears that their imprisonment is a state of darkness.\n\"Cast ye the unprofitable servant into outer darkness? to whom is\nreserved the blackness of darkness forever.\" This darkness is probably\na contrast to the light enjoyed by glorified saints. They are\ndoubtless let into the purposes of heaven--to them the mystery of\ndivine providence is opened. They see and admire the wisdom and\ngoodness of God, in those dispensations, which while here, filled them\nwith wonder. But it seems that the wicked are not let into these\nthings, but driven away in darkness, and left enveloped in it--\"None\nof the wicked shall understand, but the wise shall understand.\"\n\nThis may serve to explain a passage in Job, which might seem opposed\nto our construction of the text--\"His sons come to honor and he\nknoweth it not; and they are brought low, but he perceiveth it not of\nthem.\" * If we understand this of the wicked, it will harmonize with\nthe other scriptures which have been adduced. Though some understand\nthe words of Job, as descriptive of a man's state at the approach of\ndeath, at which period he is often lost and bewildered, and\nconsequently unaffected with, any thing which may happen to his\ndearest connexions, for whom, in health, and while possessed of\nreason, he felt greatly interested. This construction is favored by\nthe words which follow, in which he is represented as still pained in\nbody, as well as mind--\"But his flesh upon him shall have pain, and\nhis soul within him shall mourn.\" +\n\n* Job xiv. 21. + Vid. Henry in locum.\n\nIf we do not mistake the scriptures, our pious departed friends may\nsometimes attend us, and witness the manner in which we act our parts.\n\nNatural relations terminate with life; but we do not believe that the\nfriendships here contracted cease at death; that the remembrance of\nthe kind offices done to a good man here is then obliterated; that\nthose who had been helpers of one another in this life are forever\nlost to each other when they cease to be together here; or that the\nendearments of friendship and reciprocal affection are then\nextinguished to revive not more.\n\nDeparted spirits must retain a remembrance of what they did here, and\nof those who acted with them. They cannot otherwise give account of\nthemselves; or witness the divine justice and impartiality relative to\nmatters which had been common to themselves and others. But these will\nbe made manifest. All in heaven and on earth will see and confess the\nperfect rectitude of the divine administration.\n\nSome suppose that the knowledge of things done on earth, and regard\nfor mortals would render departed saints unhappy; that therefore they\nare incredible.\n\nBut is not God grieved at the obstinacy of sinners? \"When God saw\nthat the wickedness of man was great in the earth--it repented the\nLord that he had made man on the earth, and it grieved him at his\nheart.\" * Was he then unhappy? Departed saints may have similar\nsensations, whatever may be implied in them. The same objection may be\nmade to the divine knowledge of mankind, as to that of the saints--We\ndo not take it on us to explain either. The same may also be objected\nto supposing that the saints will be made acquainted with the\ndecisions of the Judge at the great day--that they will then see any\nwho were dear to them here, sent away with the workers of iniquity.\n\n* Genesis vi. 5.\n\nIf the manifest rectitude, and moral necessity of the divine\ndecisions, will then satisfy the righteous, and their greater love to\nGod reconcile them to the execution of his judgments on all the\nimpenitent, why not as soon as they shall have put off the remains of\ndepravity, and become \"the spirits of the just made perfect?\" THOSE\nin glory are doubtless acquainted with the moral state of the world\n--\"There is joy in heaven over one sinner that repenteth.\" *\n\n* Luke xv. 7-10\n\nThat the powers of light and darkness take part in the concerns of\nmankind, and interest themselves in their affairs, and that they\nconflict with each other on their account, we are taught in\nrevelation. *\n\nOur departed friends who have known and loved us here, may be among\nthe invisible witnesses of our conduct, and among our invisible\nhelpers. They may rejoice, if we act well our parts, or weep if we are\nnumbered among sinners, or careless neglecters of the grace of life.\n\n* Daniel x. 13. Jude 9\n\nPerhaps the pious parent who hath died in the Lord, may regard the\nlittle orphan which he hath left behind. Experienced in the troubles\nand difficulties, snares and temptations of this life, he may watch\nover it, and in ways to us unknown \"do it good and not evil all the\ndays of its life.\" Little ones are not destitute of invisible keepers\n--\"_Their angels_ do always behold the face of my Father which is in\nheaven.\" *\n\n* Matthew xviii. 10.\n\nSome are early called out of life; make but a transient visit to the\nscene of sorrow, and just taste the bitter cup of affliction. But\nthough short their stay, they may yet begin to form some dear\nconnexions--connexions which might perhaps have been ensnaring; for\nmore set bad, than good examples before the little strangers committed\nto their care. These, taken from the evils to come, may be friends to\nthose who had appear to befriend their helpless state in this strange\nland--may watch for their good, and rejoice if they see them minding\nthe things which belong to their peace, and by a wise improvement of\nmore talents than had been committed to themselves, preparing for\ngreater joys and honors in the kingdom of God.\n\nThose who had sustained a still nearer relation--who had been \"one\nflesh\" may bear like regard to those \"with whom they had taken sweet\ncounsel and walked to the house of God in company\"--and may be the\nfirst to welcome their arrival at the world of joy.\n\nThe Romish church have abused the doctrine which we conceive to be\ncontained in the text, by decreeing adoration to departed saints.\nOthers have gone into the opposite extreme, denying that they know\nought of terrestrial matters, or have any concern in them. Adoration\nbelongs exclusively to God. It belongs neither to glorified saints,\nnor to angels of light, though the latter \"are all sent forth to\nminister to the heirs of salvation.\" * \"Thou shalt worship the Lord\nthy God, and him only shalt thou serve.\"\n\n* Hebrews i. 14.\n\nThe righteous are not suffered to continue here by reason of death.\nTheir removal is one of our severest trials. Our subject ministers\nsupport and comfort under it. When we reflect upon it, we seem to hear\nthem calling to us from behind the scene, with \"Weep not for us--we\nare not dead. Our bodies sleep, but our spirits wake\"--Death is not\nthe period of our existence. It is only our removal--our birth day\ninto the world of glory.--We are joined \"to the spirits of the just\nmade perfect\"--enjoy the society and that of the angels of God--behold\nthe face of our heavenly Father, and of the divine Redeemer.\nWe rejoice to see you \"followers of those who through faith and\npatience inherit the promises\"--are ready to help you in your work,\nand to shout God's praises, and unite in songs of triumph, should you\ncome off conquerors, and rise from your humble state of sorrows,\nsufferings and temptations, to be our companions in glory.\n\nThese are consoling and animating views. They tend to excite a divine\nambition in working out our salvation.\n\nWe are yet doomed \"to bear the heat and burden day.\" But we are not\nalone--not unobserved. God, angels, and the good, who were lately \"our\ncompanions in tribulation,\" witness the part we act. We would not\ndishonor ourselves in their view, and sink ourselves in their\nestimation. If they are ready to help our infirmity, we would not\nrender their heavenly aid of no avail, or cut ourselves off from\nenjoying their society.\n\nConsider some dear departed child of God thus interested in your\nconcerns, and you will find it a spur to duty, and an incentive to\nlabor and not faint in the work assigned you, preparatory to your\njoining the church of the first born above. Think now that the godly\nones who loved you here, and labored to animate you in the service of\nGod--or those who lately looked to you for counsel and guidance,\nhaving made their way to glory, are waiting your arrival and longing\nto hail your entrance into the kingdom, and by all the strength of\nyour love to them, now freed from the imperfections of their earthly\nresidence, and made glorious and heavenly, you will find yourself\ndrawn on toward that state of blessedness, in which you hope again to\nrejoice with those whose distresses you witnessed here--yea whose\ndying agonies, may have chilled your frame and filled you with anguish\nunutterable!\n\nTo meet them again, and find yourself and them, forever removed from\nthe fear of evil, either natural or moral--forever secure the divine\nfriendship--forever happy and glorious in the enjoyment of God, \"the\nformer things being all passed away, and all tears forever wiped from\nyour eyes!\" There to recount with those blessed spirits, the\ntravels and trials of this life, and look back, perhaps, on many\nhairbreadth escapes from eternal death! There, to dwell on the wonders\nof divine love and mercy exercised towards you, and often in things\nwhich you once thought to be against you! Who would not willingly\nsuffer many deaths to enjoy these things?\n\nSuch considerations are animating in duty, and supporting in times of\ntrial. If realized, we shall adopt the language of the suffering\napostle--\"None of these things move me, neither do I count my life\ndear to myself, that I may finish my course with joy\"--and share\nsuch blessed society--such inconceivable felicity and glory in my\nFather's house above, in which are many mansions!\n\n\n\n * * * * * *\n\n\n\nSERMON XXVIII.\n\nThe Danger of Deviating from Divine Institutions.\n\nColossians ii, 8.\n\n\"Beware lest any man spoil you through philosophy and vain deceit,\nafter the tradition of men, after the rudiments of the world, and not\nafter Christ.\"\n\n\nSt. Paul was the apostle of the Gentiles. The care of the churches\ngathered among them devolved particularly on him. At the writing of\nthis epistle he had no personal acquaintance with the church to which\nit is addressed.* Epaphras, a bishop of the Colossians, then his\nfellow prisoner at Rome, had made him acquainted with their state, and\nthe danger they were in from false teachers, who, during the absence\nof their minister, labored to turn them from the duplicity of the\ngospel; and this letter was written, through divine influence, to\nguard them against those deceivers, and persuade them to abide in\nChrist.\n\n* Verse 1.\n\nTo this end he counselled them to keep to the divine directions,\ncarefully avoiding every alteration, or addition, which might be urged\nupon them by uninspired men, though they might come with a shew of\nwisdom and humility, and profession of regard to the honor of God and\nhappiness.\n\nMany of the most successful attacks on God's earthly kingdom have been\nmade in this way. Open rebellion against God, is found chiefly on\nthose who have no faith in him; who are therefore devoid of his fear.\nOthers are tempted mostly to other sins, and induced to make indirect\nopposition to the divine government, from them, the tempter hides the\ntruth, and leads them into error, and thus causes them to pull down\nthe cause which they aim to build up, and fight against God with a\nview to serve him.\n\nSo much of God appears in his works, that comparatively few can be\nmade to doubt his existence, or his providential government. Hence few\nare prevailed with to renounce his fear and rise directly against him;\nbut many are deceived, and consequently engaged to act with his\nenemies.\n\nHere a common source of seduction hath been suggesting improvements on\ndivine institutions--that _this_ and _that_, which God hath not\nordered, would help his cause and promote his interest. Sometimes the\nimprovements are attempted under pretence of divine order, and urged\nwith his authority; but this veil is not always spread over endeavors\nto change his institutes. They are often urged as means adapted to\nhelp his cause, without pretence to divine order requiring the use of\nthem; Much, it is alleged, is left to human discretion. This taken\nfor granted, the rest is easy. It is only to say _these measures_ are\nwise and good, calculated to help on the cause of God, and whoever\ndenies it, is considered as fighting against God.\n\nThus men are led away from the divine institutions to those of human\ninvention. Human wisdom is exalted above divine; and all with a view\nto glorify God!\n\nThus was the tempter laboring, through the instrumentality of his\nagents, to seduce the Colossians, when this epistle was written, and\nit is chiefly intended to counteract their influence, and prevent that\nchurch from being moved away from the hope of the gospel, which they\nhad received.\n\nIn discussing the subject, We shall first _glance at the measures used\nby those deceivers_--then consider _the success which hath attended\nthis mode of fighting against God, and seducing mankind, adding a few\nobservations on the influence of tradition and the rudiments and\ncustoms of the world_.\n\nThe Colossian seducers appear to have been of two kinds--Jewish and\nGentile. The former seem not to have differed from those at Rome,\nCorinth, Galatia, and those in Judea. They were Jewish Christians, who\nwere so attached to the Mosaic ritual, that they wished to continue\nit, and graft Christianity upon it, rendering the religion of Christ\nonly an appendage to that of Moses. They insisted that the ceremonial\nlaw remained in force--insisted especially on the observance of\ncircumcision; and probably on the traditions so highly valued by the\nPharisees. But the apostle assured this Gentile Church, that they were\ncomplete \"in Christ\", and needed nothing of this kind to recommend\nthem to God, or to secure his favor--that \"Christ had blotted out the\nhand writing of ordinances, and taken it away, nailing it to his\ncross\"--that the ceremonial law, being only \"a shadow of good things\nto come,\" was fulfilled in Christ, and no longer obligatory; and\nwarned them to stand fast in their Christian liberty, and suffer no\nman to judge them respecting such things, or impose such burdens upon\nthem.\n\nThe Gentile seducers were converts from Paganism, and no less eager to\nintroduce the tenets and rites of their superstition. One of\nthe errors, which, from the particular mention made of it, they seem to\nhave urged, was the worshipping of angels, \"Let no man beguile you of\nyour reward, in a voluntary humility and worshipping of angels,\nintruding into those things which he hath not seen, vainly puffed up\nby his fleshly mind.\" *\n\n* Verse 18.\n\nMankind seem, at a pretty early period, generally to have given into\nthe idea of so vast a distance between God and man, that man is\nunworthy to come into his presence, and can approach him acceptably\nonly through a mediator. But just views of a mediator were never\ncommunicated to the scattered branches of our race, or soon lost\nfrom among them. Most of the heathens offered religious homage to\ndeparted heroes; or to those who had been revered while inhabitants of\nearth. To them were their prayers addressed, that they might bear them\nto the God of nature, and by their influence render him propitious.\n\nHere was the appearance of humility--So sensible of their unworthiness\nthat they dared not approach God in their own names, or present their\nown petitions--others who had ceased to sin, and been admitted to the\ndivine presence, must intercede for them. But this was \"a voluntary\nhumility\"--not ordered of God--a mere matter of human invention.\n\nA mediator is indeed necessary for man since the fall; but man is not\nleft to choose his mediator. One every way suitable is provided,\nthrough whom we may have access to God: \"There is one God, and one\nMediator between God and men, the man Christ Jesus.\"\n\nThe apostle further observes, that those who directed them to worship\nangels, arrogated a knowledge of matters not revealed. God hath given\nno intimation of such use to be made of angels, but ordered man to\napproach him in the name of Christ. Those who go to God in other ways,\nor depending on other intercessors, are said \"not to hold the head.\" *\n\"The head of every man is Christ.\" + Such people will lose their\nreward. \"Let no man beguile you of your reward, in a voluntary\nhumility and worshipping of angels\"--The rewards of grace are promised\nto obedience but not to \"willful worship, or voluntary humility.\" The\nutmost these can hope is forgiveness.\n\n*Verse 9. + 1 Corinthians xi. 3.\n\nWhen Paul assured the Colossians that they were \"complete in Christ,\"\nhe had reference to the errors of all the deceivers who were laboring\nto seduce them. Gentile philosophy is as useless to the Christian, as\nJewish rites. Christ hath the fulness of the Godhead dwelling in him.\nWe' have only to rely on divine mercy, through faith, in him, and we\nshall not be ashamed.\n\nSuch we conceive to be the sum of the instructions and warnings here\ngiven to the Colossians. They were only to keep to the divine\ndirections, and seek salvation agreeably thereto, regardless of _the\ntraditions of men and rudiments of the world_.\n\nAll error is deviation from divine rule. To this men are tempted with\na view to honor God. This is a fruitful source of error. And when\nerror is once generated, it is often diffused and perpetuated by\ntradition, custom, and _the rudiments of the world_.\n\nWe proceed to consider _the success which hath attended this mode of\nfighting against God--that is, suggesting improvements on divine\ninstitutions and appointments_.\n\nThe first attempt to seduce our race seems to have been of this kind.\n\"The woman being deceived was in the transgression,\" Made upright,\nshe could not have been persuaded to disobey God, unless she was led\nto believe that she might, some how, honor God in consequence of that\ndisobedience. But how?--\"In the day ye eat thereof, then your eyes\nshall be opened; and ye shall be as gods, knowing good and evil\"--Then\nshe could honor God better than while destitute of knowledge which\nwould liken her to superior intelligences. \"And when the woman saw\nthat the tree was good for food, and that it was pleasant to the eyes,\nand a tree to be desired to make one wise, she took of the fruit\nthereof and did eat.\" Thus some suppose the tempter to have prevailed\nagainst her. It may be thought strange that she should expect good to\nrise out of evil. Her descendants have often entertained such\nexpectations; but they are depraved, and their minds are darkened.\n\nWhether this was the sophism by which Satan's victory was obtained, we\npresume not to determine. It is however certain that he prevailed by\ndeception; by persuading our common mother that advantage would accrue\nfrom ceasing to follow the divine directions.\n\nCain, her eldest son, fell into a sin of the same kind; was induced to\nchange divine institutions. \"Cain brought the fruit of the ground an\noffering unto the Lord,\" instead of the firstlings of the flock. The\nfruit of the ground did not typify the sacrifice of Christ, and had\nnot been ordered of God. It was a mode of honoring him of Cain's\ndevising. He thought to improve on divine appointments; or dared to\nchange them to suit his circumstances. \"Cain was a tiller of the\nground.\" The fruits of the ground were the product of his own labors\n--\"Of such as he had, he would bring his offering. What advantage\nwould accrue from changing with his brother to procure what God had\nrequired? God needed nothing and could receive nothing from his\ncreatures.\"\n\nAbel believed himself under obligation to conform to the divine order,\nand in that way to seek the divine favor. Cain had not this faith. He\nwas confident that another way would do as well; and followed the\ndictates of his own fancied wisdom. * Therefore their different\nreception. Had Cain been equally obedient with Abel no difference\nwould have been made. Cain is appealed to, to judge of this matter for\nhimself--\"If thou dost well, shalt thou not be accepted?\" TO do well,\nis to regulate principle and practice by the divine order; in both\nthese Cain was deficient. They are commonly united. Error in principle\noccasions error in practice.\n\n* These are not mere conjectures--they are intimated by St. Jude, when\nhe declares the schismatics of his day \"have gone in the way of Cain\nand Core.\" Core, or Korah, certainly attempted to change a divine\norder by which the functions of the priesthood were appropriated to\nthe family of Aaron. And the schismatics, who were contemporary with\nthe apostles, set themselves up for teachers in the church without a\nregular, or supernal call to the ministry. These went in the way of\nCain. His sin must therefore have been a departure from divine\ninstitutions.\n\nNot many ages after the deluge idolatry was introduced into the world,\nand corrupted and spoiled the worship of God. This seems to have been,\nat first, a design to improve on the homage which was paid to the true\nGod.\n\nAdoration offered to other than God, is idolatry. This is of two\nkinds--that offered to angels, and departed spirits, and that offered\nto the heavenly bodies and to images. The former is said to have been\noriginally designed to engage those to whom it was addressed to act\nthe part of mediators with God. The heavenly bodies were adored as the\nsupposed residences of Deity. Image worship was intended to help\ndevotion. It was thought that visible representations would serve to\nimpress a reverence for the objects of worship on the mind, and\nsolemnize the heart. With this view, images and paintings were\nintroduced into temples and places of worship. They appeared to have\neffect. The worshippers seemed more devout. A happy discovery, which\nhad not occurred to Omniscience!\n\nTo increase the good effects, further improvements were suggested.\nImages were made of the precious metals, and enriched with gems and\ncostly attire, and art was exhausted to embellish them. They were also\nconsecrated with magnificent and solemn rites. After consecration, the\ncelestials to whom they dedicated, were supposed to descend and dwell\nin them, and thus to be present with their worshippers, to hear their\nprayers, witness their gratitude, and smell a sweet savor in their\nsacrifices. And as temples were built, and images consecrated chiefly\nto inferior deities, who were worshipped as mediators, the homage\nwhich was paid to them was suited to the conceptions which the\nworshippers entertained of the objects of their worship; and being\nmostly taken from among men, the offerings were adapted to the\ncharacters which they had respectively sustained while resident in the\nbody. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus and\nothers. Thus every abomination was sanctioned, and made an object of\nreligion!\n\nThe use of images was common among the Easterns at an early period,\nand communicated to the Hebrews, who were conversant with them, before\ntheir settlement in Canaan. In Egypt, or certainly in the wilderness\nit was found among them. They were particularly guilty of this sin\nwhile Moses was on the mount with God. And the use which they then\nmade of images was the same which hath been mentioned. As soon as the\ngolden calf was finished, Aaron, who had entered into their views,\nmade proclamation--\"Tomorrow is the feast of the Lord--[of Jehovah.\"]\nMoses, who had greatly helped them in the worship and service of God,\nwas gone, and the idol was intended to supply his place; to help their\ndevotion, and excite them to honor the true God! \"Up make us Gods--\nfor this Moses--we wot not what is become of him.\"\n\nThe idolatrous worship of the Romanists in later ages is of the same\nkind. Their churches abound with rich images, and are adorned with\nexquisite paintings; the likeness of Christ agonising on the cross,\nand other affecting representations, designed to impress religious\nsubjection the heart and excite devotion. Such is the use which they\nprofess to make of them. And they seem not devoid of effect.\nProtestants who have attended their worship, have observed greater\nappearances of fervor, and greater moving of the passions, than are\nusual in the religious assembles of other denominations of Christians.\nAnd their adoration of angels and departed saints, is only as of\nmediators and intercessors, who may present their prayers, and obtain\nfavor for them--the very idolatry of paganism.\n\nIn these things there is a shew of wisdom and humility--wisdom to\ndevise means to impress a sense of religion, and humility to draw nigh\nto God by the intervention of those more worthy than themselves; and\nthe means seem not destitute of influence; they produce warm zeal, and\nall the fervor of devotion; yea, all those feelings and emotions which\nare thought by some to constitute the offence of religion.\n\nAnd why is not all this right? Why are not these ways of honoring God\nand exciting devotion commendable, when they render the worshipper\nthus fervent in spirit to serve the Lord?\n\nThe reason is obvious--they are not required--yea, they are\nforbidden of the divine Sovereign. \"Thou shalt worship the Lord thy\nGod, and him _only_ shalt thou serve. Thou shalt not make unto thee\nany graven image, or any likeness of any thing that is in heaven\nabove, or in the earth beneath, or that is in the waters under the\nearth--I the Lord thy God am a jealous God.\"--\n\nPretending to honor God by direct disobedience is peculiarly\naffrontive. Such worshippers \"provoke him to his face. Their\nofferings his soul hateth. They are a smoke in his nose, and a fire\nthat burneth all the day.\" Every thing of this nature, whatever may\nbe its design, is rebellion against God. Against no other sin hath he\nmanifested greater indignation.\n\nNo instance can be adduced of such homage being accepted, or of good\nresulting from such worship. Yea, it hath commonly been followed with\nthe severest marks of the divine resentment. Witness the evils which\ncame upon Israel when they made the golden calf, to help their\ndevotions. Witness those which fell on the family and kingdom of\nJeroboam, when he forsook the appointed worship of God, and the\nministry of the Levites whom God had appointed to wait at the altar.\nJeroboam did not introduce the worship of Baal, or the other heathen\ngods. This was done afterwards by the influence of Jezebel. He only\nappointed other places of worship, beside that which God had chosen,\nand consecrated others to minister who had not the attachments of the\nLevites to the house of David and city of Zion, and made images to\nhelp the devotion of his people; and lo! his family perish; a brand of\ninfamy is set on his name; and because his people walk in his ways,\nthey are finally \"broken and cease to be a people!\"\n\nThe divine resentment of attempts to change the ordinances of God, or\nmake innovations in his worship even where they seem _to have been\ndone out of concern for his honor_, is left on record in his word.\nSaul once offered sacrifice. The necessity of his affairs seemed to\nrequire it. He professed to have done it with reluctance, but to have\nthought it his duty--\"I said the Philistines will come down upon me,\nand I have not made supplication unto the Lord: I forced myself\ntherefore, and offered a burnt offering.\" But Saul was not of the\nfamily of Aaron, to whom the right of sacrificing solely appertained\nby divine appointment. Hence instead of conciliating the divine favor,\nhis officious zeal offended heaven--for that act of disobedience he\nwas threatened with deposition; and a repetition of attempting to\nimprove on divine orders, in sparing the best cattle of Amelek to\nsacrifice unto the Lord, confirmed the sentence, * placed another\non the throne, and led to the ruin of the rebellious prince. Uzzah only\nput forth his hand to steady the trembling ark, and was struck dead\nfor his rashness, beside the ark of God. +\n\n* 1 Samuel xiii. 1-14, xv. 15-13. + 2 Samuel vi. 6, 7.\n\nSome spoiled through philosophy and vain deceit, have made changes in\nthe divine institutions, and attempted improvements upon them, since\nthe commencement of the gospel day. This hath been a leading trait of\ncharacter in the chiefs of the Romish church. Many of the heads of\nthat communion have signalized themselves in this way. And some of\ntheir alterations have operated to impress what was thought to be\nreligion, as hath been observed. Another way in which they have\nmanifested the same disposition hath been the multiplying of holy days.\nUnder various pretences, nearly half the days in the year have been\nconsecrated to religion, by order of those gods on earth. Some real,\nand many fictitious saints, have days consecrated to their memory.\n\nHere is a great shew of wisdom, and zeal for God, and his cause in the\nworld; calling men so often from their temporal concerns to attend to\nthe duties of religion! Who can do other than approve it? Doubtless\nmany have been deceived by appearances, and considered those as wise\nand good who have done these things. But this is far from being their\ncharacter. These have been the doings of \"Antichrist, the Man of sin\n--the Son of perdition! Because of these things cometh the wrath of\nGod, on the children of disobedience!\" All these specious measures are\nno better than Saul's sacrificing, Uzzah's steadying the ark, and the\nuse of images in divine worship! They are opposition to the orders of\nthe Most High, and rebellion against him.\n\n\"Six days shalt thou labor and do all thy work, but the seventh day\nis the sabbath of the Lord thy God; in it thou shalt not do any work\"\n--Whoever takes it on himself to alter this appointment, \"thinks to\nchange times and laws;\" which was foretold of him who should \"speak\ngreat words against the Most High.\" *\n\n* Daniel vii. 25.\n\nThe Lord's day, is the only day which God hath sanctified under the\ngospel dispensation. This infinite wisdom judged sufficient. Had more\nbeen requisite, more would have been consecrated by divine order. But\nnot a hint of any other holy day is to be found in the New Testament. +\n\n* * * * *\n\n+ Neither the day of Christ's birth, death, resurrection or ascension\nappear to have been regarded as holy time, or any way distinguished\nfrom the other days of the year, during the apostolic age. The former\nof these is not marked in the scriptures. Whether it happened on the\ntwentyfifth of December, or at some other season is uncertain. So are\nthe times in which the apostles and primitive Christians suffered\nmartyrdom. These events are veiled. Divine providence hath hidden them\nfrom mankind, probably for the same reason that the body of Moses was\nhidden from Israel--to prevent its being made an object of idolatrous\nworship--or for the same which is supposed to have occasioned our\nLord's seeming neglect of his mother, and his severer reproof given to\nPeter, than to any other of his disciples--\"Get thee behind me Satan;\"\nnamely, that idolatrous honor, which he foresaw would be afterwards\npaid them by some called Christians.\n\nEaster is once mentioned in our translation of the New Testament; but\nit is not found in the Greek original. The word there used is \"Pasxa,\"\nthe Passover. It is mentioned only to note the time in which Herod\nintended to have brought forth Peter and delivered him up to his\nenemies. *\n\n* Acts xii. 4.\n\n* * * * *\n\nOccasional calls there may be to fasting and thanksgiving; and we\nhave scripture warrant for attending them in their seasons. But fixing\non certain days of the year, or month, statedly to call men from their\nsecular business to attend to religion, and requiring the consecration\nof them to religion is adding to the book of God. However well\nintended, it goes on mistaken principles, and however specious in\nappearance, is affronting the wisdom and authority of heaven.\n\nMost of the errors referred to above, are found among Pagans or\nCatholics; but is nothing of the same kind chargeable on Protestants?\n\"Are there not with us sins against the Lord our God?\" And of the\nsame nature with those we have been contemplating? The knowledge of\nother's errors in ay be for our warning; but the knowledge of our own\nis requisite to our reformation. Where then are we directed of God,\nreligiously to observe Christmas, Lent, or Easter? Where to attend the\neucharist only twice or thrice a year; and never without one, or more\npreparatory lectures? * Where to add a third prayer at the\nadministration of that ordinance, when our divine pattern only blessed\nthe bread before he distributed it to his disciples, and gave thanks\nto the Father, before he divided to them the cup? Where are we\ndirected to attend quarterly seasons of prayer, or to hold weekly\nconferences for religious purposes?\n\n* * * * *\n\n* We would not be understood to intend that all religious meeting on\nweek days are unlawful. Special occasions often require them. But the\nLord's day is the only time set apart by divine order for the stated\nattendance. No other hath he consecrated to the business of religion.\nNeither would we be considered as denying the legality of ever uniting\nto seek the Lord previous to the celebration of eucharist. We may look\nto God to assist and accept us in every duty. But if we consider these\npreparatory exercises as indispensibly requisite, and as constituting\na part of the duty, we do it without divine warrant.\n\nFrom an attention to the gospel history, we are induced to believe\nthat the celebration of that ordinance constituted a part of the\ncommon duties of every Lord's day, while the apostles ministered in\nthe Christian church; + and that an attendance at the sacramental\ntable, was not distinguished by any special preparatory exercises,\ndiverse from those which anteceded other sanctuary duties. No trace of\ndistinction, in these respects, is to be found in scripture; neither\nprecept nor example can be adduced to support it. Whence then its\norigin?\n\n+ Acts xx. 7.\n\nDid not it derive from Rome? We know the errors of the Romish church\nrelative to the eucharist; and their tendency to induce a belief that\nit is more holy, and requires greater sanctity in communicant, than is\nrequisite to an attendance on other ordinances. And the same notion is\nprevalent and many who have withdrawn from the communion of that\nchurch. Many serious people who attend other religious duties with\npleasure and advantage, are afraid to obey Christ's dying command! Is\nnot this a relic of popery? When Luther left the papal communion, his\nreformation, particularly relative to this ordinance, was but partial.\nMany other protestants retain a tinge of catholic leaven. Is not the\ndistinction respecting the sanctity of divine ordinances from this\nsource? It is not found in the gospel. If the exercises under\nconsideration serve to perpetuate this unscriptural distinction, and\nto drive men from a plain and important duty, they have a baleful\neffect. They may be well intended. Doubtless they are so by the\ngenerality of those who attend them. It is painful to be obliged to\ndissent from men whom we receive as brethren, and revere as\nChristians. But after much deliberation, such are our views of the\nsubject before us; and we offer them to the serious consideration of\nthe followers of Christ.\n\n* * * * *\n\nBut these are well intended. So probably was Uzzah's steadying the\nark--But some of these do help on the cause of God, and even more than\nthe stale attendance on Lord's day duties. So thought those who\nintroduced images and paintings into churches. [Some indeed attend\nthose who neglected Lord's day duties.]\n\nHave we then discovered defects in the divine plan! And do we feel\nourselves capable of making emendations in it!--Of \"teaching eternal\nwisdom how to rule!\"--How to effect its purposes of mercy!\n\nBeware _lest any man spoil you through philosophy and vain deceit,\nafter the tradition of men, after the rudiments of the world and not\nafter Christ_. Vain man would be wise--He naturally thinks himself\nqualified, even to ameliorate divine institutions. Temptation to this\nsin coincides with a natural bias in depraved humanity. Many and very\nmischievous errors have issued from it. Would we escape the snare, we\nmust listen to the apostle speaking in the text. The sum of his advice\nis to keep to the divine directions, especially in matters of\nreligion. These are contained and plainly taught in the holy\nScriptures, which we have in our hands, and of the sense of which we\nmust judge for ourselves; remembering that we are accountable to God\nthe judge of all.\n\nAs some are _spoiled through philosophy and vain deceit_, others are\ncorrupted by regard to _the tradition of men and rudiments of the\nworld_. This endangered the Colossians, and eventually ruined the\nchurch at Rome. The leading errors of paganism were thereby introduced\ninto that Christian church, and rendered it completely antichristian.\nErrors which seemed to have been destroyed by Christianity, were again\nrevived, and the abominations which they had occasioned, were acted\nover again with enlargements!\n\nThe _traditions of men and rudiments of the world_, have still their\nseducing influence. Most men swim down with the current of the times\n--adopt the sentiments and conform to the usages of those with whom\nthey live. The popular scheme of religion, they consider as the\northodox scheme, and the religion of the land, the true religion.\nTherefore is one nation Papists, another Protestants, one Calvinists,\nanother Lutherans. These differences of sentiment do not arise from\ndifferences in the mental constitutions of nations, but from the\naccidental differences of situation.\n\nFew have sufficient independence of mind to \"judge of themselves what\nis right.\" Many who \"call Christ Lord, receive for doctrines the\ncommandments of men.\" Therefore doth religion vary like the fashions\nof the world. Was the fashion of the world to be the rule of judgment,\nit might be wise to follow it: But \"we must every one give an account\nof himself to God,\" and be judged by the rule which be hath given us.\nIt becomes as therefore to \"call no man master, because one is our\nMatter, even Christ.\" To him we are accountable. At our peril do we\nneglect obedience to his commands.\n\nIt concerns us to do all things according to the pattern drawn out\nbefore us in the Scriptures. Against the natural bias to affect\nimprovements on divine institutions, and against the prevalence of\nfashion and contagion of popular opinion, we should be particularly on\nour guard. \"For cursed is every one who confirmeth not all the words\nof God's law to do them, and all the people shall say, Amen.\"\n\n\n\n * * * * * *\n\n\n\nSERMON XXIX.\n\nThe Sins of Communities Noted and Punished.\n\nMatthew xxiii. 36.\n\n\"Verily I say unto you, All these things shall come upon this\ngeneration.\"\n\n\nThis is predicated of the judgments of God on those who had shed the\nblood of his saints. The Savior declares that all the righteous blood\nwhich had been shed on the earth from that of Abel down to the gospel\nday, should come on that generation!\n\nBut is not this unreasonable and contrary to the Scriptures? \"Far be\nwickedness from God and iniquity from the Almighty. For the work of\nman shall be render unto him, and cause every man to find according to\nhis ways--The righteousness of the righteous shall be upon him, and\nthe wickedness of the wicked shall be upon him.\" Such is the language\nof revelation.\n\nAnd is not that of reason the same? Will reason justify punishing some\nmen for other men's sins? Those who lived in the days of our Savior\nhad no share in the murder of Abel, or of many others who had died by\nwicked hands. Those dire events had been accomplished before they had\nexistence. How then could they be answerable for them? To solve this\nmystery we must consider man in a twofold view--as an individual and\nas the member of a community.\n\nAs individuals mankind are solely accountable for the parts which they\nact personally. In the judgment of the great day, they will only be\njudged for the use which they shall have made of the talents committed\nto them here--\"We must all appear before the judgment seat of Christ;\nthat every one may receive the things done in the body, according to\nthat he hath done, whether good or bad,\"\n\nBut every individual is a member of the human race, and of some\ncommunity. The race, as such, and the larger branches of it, the\nnations and empires into which it is divided, are amenable to the\nSupreme Governor, and liable to punishment, if in their public\ncharacters, they rebel against him. And righteous individuals, may be\ninvolved in the judgments sent to punish the sins of the community to\nwhich they belong. They often are so. Personal rectitude is not\ndesignated by an exemption from national calamities. Discriminations\nwill eventually be made in its favor, but not here. Here \"all things\ncome alike unto all, and there is one event to the righteous and the\nwicked.\"\n\nTo _shew such to be the general rule of the divine administration in\nthe government of the world, is the design of the following\ndiscourse_: Which will explain the text.\n\nThe world, and the communities into which it is divided, have their\nprobation no less than persons; and there are reasons in which God\nenters into judgment with them and adjusts retributions to their moral\nstates.\n\nIn discussing the subject, we shall treat, _first of families, then of\nlarger communities, and of the world_.\n\nThe first family of our race affords an example to our purpose. Before\nthat family was increased by a single branch issuing from it, it\nrebelled against God, and God entered into judgment with it, and\npunished its sin upon it. And the punishments was not restricted to\nthe offending pair, but extended to their race in common with\nthemselves: All were doomed to sufferings and death _in consequence of\ntheir sin_. And the sentence hath been executing upon them from that\nperiod to the present time. Mankind have gone through life sorrowing;\nand \"death hath reigned even over those, who have not sinned after\nthe similitude of Adam's transgression.\" Neither have discriminations\nbeen made in favor of the saints, but they have been involved in the\ngeneral calamity, and groaned with the rest of the creation.\n\nIn some respects this was an exempt case, but in the general diffusion\nof punishment on the various branches of the family, it accords with\nthe divine administration respecting other families, as appears from\nsacred history, and from the general history of the human race.\nCountless examples might be adduced.\n\nThe murder of Abel was not punished solely on Cain, but also on his\nfamily. The ground cursed for _his_ sin, did not yield _to them_ its\nstrength; and they were deprived of those religious instructions which\nthey would no doubt have received, had their father dwelt \"in the\npresence of the Lord,\" or remained in the family of Adam which\ncontained the church of God. Many of the evils which fell on that\nsinner, fell also on his children and rested on them till the\nextinction of his race by the deluge.\n\nSimilar were the consequences which followed the sins of Ham and\nEsau: But these more properly rank under the head of communities: But\ninstances of families which have suffered, yea perished, by judgments\nsent to punish the sins of their heads, often occur.\n\nWhen sundry of the princes of Israel rebelled against God in the\nwilderness, and attempted a subversion of the government which God had\ninstituted for his people, they did not perish alone, but their\nfamilies perished with them, though no intimations are given that they\nwere all _partakers_ in their sin--yea, though it is more than\nintimated that _some of them_ were not capable of partaking in it\n--\"They came out and stood in the doors of their tents, and their\nwives, and their sons, and their little ones.\" And as soon as Moses\nhad warned the congregation, and foretold the manner of their death,\n\"the ground clave asunder that was under them, and the earth opened\nher mouth and swallowed them up, and their houses--and they and all\nthat appertained to them went down alive into the pit, and the earth\ndoted upon them; and they perished.\" *\n\n* Numbers xvi. 27-33.\n\nTo these might be added the families of Achan, Eli, Saul, Jeroboam,\nBaasha, Ahab and others. No special personal guilt was found on many\nmembers of these families. They died to expiate family guilt. We know\nof none chargeable on Abimelech, or the other priests who were slain\nby order of Saul. The sins of Eli and his house, were punished upon\nthem, agreeably to the divine denunciation, first by a nameless\nprophet; afterwards by Samuel. In one of the sons of Jeroboam, \"were\nfound good things toward the Lord God of Israel:\" Therefore was he\nremoved by an early death, and the residue of the family were\nafterwards destroyed with the sword to punish the sin of the father,\n\"who had sinned and made Israel to sin.\"\n\nThe divine administration is still the same. In later ages instances\nmight be adduced, especially among princes, of families extirpated\n(after a term of family probation, which had been abused by wickedness\nand dishonored by crimes) to punish family guilt. But these might be\nmore liable to be disputed than those recorded in sacred history.\nThough we think it evident, from common observation, that the curse of\nheaven usually rests on the descendants of those who cast off the fear\nof God and harden themselves in sin, and that God visits the\niniquities of fathers on their children.\n\nWe turn our attention next to larger communities. Here we find the\ndivine administration regulated by the same rules.\n\nMorals are as necessary to larger communities as to families, or\nindividuals, alike required of them. And they are equally amenable to\nHIM who is over all, and receive like returns from his impartial\nhands, according to their works. The chief difference made between\ncommunities and persons, respects the time and place, in which they\nare judged and rewarded: Respecting the former, they take place in\nthis world; respecting the latter, in that to come. Persons will live\nagain after death. Communities, as such, exist only here.\nHere therefore communities must be remunerated [sic]. They are so.\nGod tries them, and proportions retributions to their moral state.\n\"Righteousness exalteth a nation;\" but wickedness degrades and\ndestroys it. The strength and happiness of a people are proportioned\nto their morals, and increase and diminish with them.\n\nPerhaps it will be said, These are the natural conferences of moral\ngood and evil. They are so. And these consequences are the effects of\ndivine order; of the constitution which God hath established. Hence\nthe divine declaration by the prophet: \"At what instant I shall speak\nconcerning a nation, and concerning a kingdom, to pluck up, and to\npull down, and to destroy; if that nation against whom I have\npronounced, turn from their evil, I will repent of the evil that I\nthought to do unto them. And at what instant I shall speak concerning\na nation, and concerning a kingdom, to build and to plant it; if it do\nevil in my fight, that it obey not my voice, then I will repent of the\ngood wherewith I said, I would benefit them.\" *\n\n* Jeremiah xviii. 7-10.\n\nThis declaration is verified in the divine administration. God often\nbears with nations and communities, even to long suffering; but if\nthey continue to revolt, he fails not to punish their sin upon them.\nWhen a community hath filled up the measure of its iniquity, judgment\nis executed upon it; not according to the moral character of those who\nthen compose it, but according to its character considered as a nation\nwhich hath been tried God's appointed time.\n\nWhile a community is on trial its conduct is recorded; its acts of\ndisobedience to the divine Sovereign are charged to the community, and\nwhen its probation ends, they are brought into the reckoning and\npunished upon it, unless repentance and reformation intervene and\nprevent it. That \"the sin of the Amorites was not full,\" was assigned\nas a reason for deferring the settlement of Abram's race in the land\nof Canaan. God would not enter into judgment with them, till the\nmeasure of their guilt had reached a certain height; but the sins of\nevery generation helped to swell the account, till they were ripe for\nruin. The Hebrews were then ordered to destroy them utterly--\"every\nthing that breathed.\" It was not the sins of only that generation\nwhich occasioned this sentence, but the sins of the nations. Many\nindividuals who had no personal guilt were included in the sentence,\nand destroyed by its execution. The infants perished with the adults.\nThe divine judgments executed on other wicked communities, have been\nsimilar. Sodom, and her daughters were each of them a petty kingdom;\nand when they had severally filled up the measure of their crimes,\nthey all perished together, old and young.\n\nIf more examples are desired, look to the seed of Jacob. That people\nhad a long probation; but when they had filled up the measure of\nnational guilt, their sins were brought to remembrance and punished\nupon them. The ten tribes revolted from God, when they left the house\nof David and set Jeroboam on the throne. For more than two centuries\nand an half God waited with them, and warned them of the evils which\ntheir sins would bring upon them; but they repented not. When their\niniquity was full, he gave their enemies power over them; \"rooted\nthem up out of the good land which he had given their fathers, and\nscattered them beyond the river.\"\n\nThe kingdom of Judah remained about an hundred and thirty years after\n\"Ephraim was broken that he was not a people.\" Those, who adhered to\nthe house of David did not revolt so early as those who seceded at the\ndivision of the kingdom. Divine worship according to the law of Moses,\nwas kept up among them; and several pious princes reigned over them.\nBut though the progress of impiety was less rapid than in the other\nkingdom, there was a departure from the living God, and idolatry and\nimmorality prevailed, till they also filled up the measure of their\nsins. Then, impartial heaven \"stretched over Jerusalem the line of\nSamaria, and the plummet of the house of Ahab.\" *\n\n* 2 Kings xxi. 13.\n\nThe generation on which those judgments were executed was greatly\ndepraved, and like the men of Sodom, sinners exceedingly; but their\nsins alone would not have occasioned those desolations; they were\nadded to the national account, and filled up the measure of national\nguilt. One of their kings did much to swell that account. Mention is\nmade, more than once, of his sins, particularly of the innocent blood\nwhich he shed, as fixing the doom of the nation, rendering prayer for\nit unavailing and its ruin inevitable. \"Though Moses and Samuel stood\nbefore me, yet my mind could not be towards this people: Cast them out\nof my sight; I will cause them to be removed into all the kingdoms of\nthe earth, _because of Manassah, the king of Judah, for that which he\ndid in Jerusalem_.\" * Wantonly shedding the blood of his subjects, was\none of the sins charged upon him. This sin is, in a sense,\nunpardonable. \"Blood defileth the land; and the land cannot be\ncleansed of the blood that is shed in it, but by the blood of him that\nshed it.\" + Manasseh's blood was not shed. Therefore was the land\ndestined to suffer, Josiah, who reigned after Manasseh, was pious; but\nafter he had done every thing in his power to atone for the sins of\nhis fathers, and reclaim the nation, and not wholly without effect, it\nis expressly noted that \"the Lord turned not from the fierceness of\nhis wrath, wherewith his anger was kindled against Judah, because of\nall the provocations that Manasseh had provoked him withal.\" And after\nthe judgments had been executed, it is again remarked that they were\nsent to punish the sins of that wicked ruler--\"Surely at the\ncommandment of the Lord came this upon Judah, _for the sins of\nManasseh, according to all that he did; and also for the innocent\nblood that he shed, for he filled Jerusalem with innocent blood, which\nthe Lord would not pardon_.\" ++\n\n* Jeremiah xv. 1-4. + Numbers xxxv. 33. ++ 2 Kings xxiii. 26,\nxxiv. 3, 4.\n\nManasseh was gone off the stage; so were all who had shared in his\nguilt; that prince had, moreover, repented and obtained personal\nforgiveness; but his crimes had filled up the measure of national\nwickedness, and judgment must follow. There was no remedy.\n\nThese are conclusive evidence that the sins of a people, and\nespecially of the rulers of a people, which are not punished by the\ncivil arm, are charged to the people, and eventually punished upon\nthem.\n\nAs there are seasons in which God judgeth nations and communities, and\nrenders to them according to their works, there are also seasons in\nwhich he doth the same by the world. That this will be done at the end\nof the world, or at the judgment of the great day, is not matter of\ndoubt with believers in revelation. But some other seasons of divine\njudgment are now more particularly intended. For there are seasons in\nwhich God's judgments are abroad in the earth--in which the sins of\nthe world seem to be brought to remembrance, and punished on its\ninhabitants.\n\nEminently such was the six hundredth year of the life of Noah. \"When\nthe earth was corrupt before God, and filled with violence,\" he\nentered into judgment, and punished the sin of the world, in the\ndestruction of its inhabitants. God did not \"do his work, his strange\nwork, or bring to pass his act, his strange act,\" as soon as \"the\nwickedness of man was great, and every imagination of the thoughts of\nhis heart only evil continually.\" He waited long. But when the vast\nterm allowed to antediluvian sinners was expired, he swept off a race\nwho had been disobedient while long suffering mercy waited with them.\n\nThe sin of the world was then full. Human guilt had long been\naugmenting, and at length occasioned that awful display of divine\njustice. Many who were at that time destroyed were, no doubt great and\nold offenders; but many others differed from them, were but entering\non life, not capable, of personal guilt, yet they were involved in the\ngeneral calamity. Those of every character perished together, \"The\nflood came and took them all away.\"\n\nThere hath been no other season in which the divine judgments toward\nthe whole world have been so signally manifest as at the deluge. There\nhave however, been times in which they have been very general and very\nsevere. One of those times was at hand in our Savior's day. On the\ngeneration which lived when he suffered for the sins of men, were some\nof the vials of divine wrath poured out, though not those in which\nthe wrath of God was filled up. Perhaps at no period yet past, that of\nthe deluge excepted, hath God visited the sins of men with greater\nseverity. If the divine judgments fell then more particularly on the\nJews, the other nations did not escape. If the Jews suffered more than\nothers, there were reasons; nor are they wholly concealed.\n\nThe Jews had enjoyed greater religious privileges than others--had\nmore means of instruction in divine things, and had neglected and\nabused them, and seem to have more completely filled up the measure of\ntheir iniquity than any other people. \"To whom much is given, of them\nis the more required; and those who know their duty and yet do things\nworthy of stripes shall be beaten with many stripes.\"\n\nGod was also at that time avenging \"the righteous blood which had\nbeen shed upon the earth\"--the blood of his saints who had been\nmartyred, of which more than a double portion was chargeable\non that people. They had of old killed the prophets, and persecuted\nthose who had been sent of God to warn them from their ways. The same\nwas still their governing temper, and to a greater degree than at any\nformer period of their history.\n\nThey were also the church of God; and he was now entering into\njudgment with his church, as a community the measure of whose iniquity\nwas full. This was nearly their situation when the Savior addressed\nthem, as in our context--\"Fill ye up the measure of your fathers.\"\nTHIS was not a command, but a prediction of what was then nearly\naccomplished; and he told them how it would be completed--by their\nkilling and crucifying the messengers of heaven, at whose head was the\ndivine messenger who then addressed them--that when they should have\ndone these things, God would enter into judgment with them, and avenge\non them \"all the righteous blood which had been shed in his church\nfrom the foundation of the world.\" _Verify I say unto you, all these\nthings shall come on this generation_. And he assured them that it\nwould desolate their country, and that it would remain destitute of\nthose religious privileges which they then enjoyed, till they should\nbecome of another spirit--\"Behold your house is left unto you\ndesolate. For I say unto you, Ye shall not see me henceforth, till ye\nshall say, Blessed is he that cometh in the name of the Lord.\"\n\nAs soon as Christ was alone with his disciples he gave them a\ndescription of those desolations which is recorded in the following\nchapter, and is so plain, and made such an impression on the\nChristians of that day, who were mostly Jews, that they fled at the\napproach of the Roman armies and escaped the calamities which\noverwhelmed their nation. Whoever reads the history of that age will\nbe convinced of the truth of that prediction--Then shall be great\ntribulation, such as was not since the beginning of the world to that\ntime, no, nor ever shall see. \"Those were the days of vengeance, that\nall things which were written might be fulfilled.\"\n\nAnother of the seasons of divine judgments occurred at the subversion\nof the Roman empire by the Northern barbarians. That mighty empire\ncomprehended a very large portion of the then known world. It had\nbecome exceedingly populous. Italy, in particular was chiefly covered\nwith the dwellings of men, like one continued city; and almost the\nwhole empire swarmed with inhabitants, and many parts were cultivated\nlike a garden. But when those savages broke into it, they carried fire\nand sword wherever they went. Like the armies of God's judgments\ndescribed by the prophet Joel, they carried terror and destruction\n--\"A fire devoured before them, and behind them a flame burned: The\nland was as the garden of Eden before them, and behind them a desolate\nwilderness; and nothing escaped them.\" * The most populous and\nfruitful parts of that vast empire were literally made desolate, and\nbecame a wilderness; and many places have never recovered their former\nlustre, and few become equally populous to this day.\n\n* Joel ii. 3.\n\nWaving the particular mention of other periods in which the judgments\nof God have been made manifest, would only observe, that we are taught\nby the prophets, to expect desolating judgments before the beginning\nof the latter day glory, and that they will be very general--that the\nsins, not of this, or that community, but of the world will come into\nremembrance before God; and that the full vials of his wrath will be\npoured out, not barely to avenge the sins of that generation, but the\nsins of the world, the measure of their iniquity being then full.\n\nThe most terrifying metaphors are used to prefigure the judgments\nwhich will then be executed on mankind. The destruction of men is\ncompared to the harvest and vintage! But the language of prophecy, if\nwe consider the human race as the objects of the harvest and vintage,\nadmits no augmentation of terror. \"And I looked, and behold a white\ncloud, and upon the cloud one sat, like unto the Son of Man, having on\nhis head a golden crown, and in his hand a sharp sickle. And another\nangel came out of the temple, crying with a loud voice, to him that\nsat on the cloud, Thrust in thy sickle and reap: For the time is come\nfor thee to reap; for the harvest of the earth is ripe. And he that\nsat on the cloud thrust in his sickle on the earth, and the earth was\nreaped. And another angel came out of the temple which is in heaven,\nhe also having a sharp sickle. And another angel came out from the\naltar, which had power over fire; and cried with a loud cry to him\nthat had the sharp sickle, saying, Thrust in thy sharp sickle, and\ngather the clutters of the vine of the earth; for her grapes are\nfully ripe. And the angel thrust in his sickle into the earth, and\ngathered the vine of the earth, and cast it into the great wine press\nof the wrath of God. And the wine press was trodden without the city;\nand blood came out of the wine press, even unto the horses bridles,\nby the space of a thousand and six hundred furlongs.\" *\n\n* Revelation xiv. 14-22.\n\nThe scenes here depicted are yet future. They are confirmed, and in\nsome measure illustrated by other prophecies; but as our understanding\nof prophecies must remain partial till explained by their\naccomplishment, we leave the intelligent reader to his own reflections\nupon them.\n\nINFERENCES.\n\nI. That communities, both small and great are on trial here, and that\nthey are eventually called into judgment and rewarded and punished\naccording to their use, or abuse of talents, is fairly deducible from\nthe subject under consideration. Such being the divine administration,\nwe see the importance of national virtue. Morals are the health and\nstrength of a community: While they remain no enemy can prevail\nagainst it. \"The angel of the Lord encampeth round about them that\nfear him, and delivereth them\"--But when a community degenerates, and\nbecome corrupt and vicious, their guardian angel quits his\ncharge, and their guardian God becomes the avenger of their crimes.\n\nII. We see also the importance of good government, and good rulers,\nwho will execute righteous laws with fidelity, and in their own\npersons, set the example of obedience to them. The example of those in\nauthority hath a commanding influence. Their principles and practices,\ndraw many after them. We see this exemplified in the history of the\nHebrews: When their great men were good men, virtue was respected, and\nthe nation rejoiced; but \"the wicked walked on every side, when the\nvilest men were exalted,\" and the degrading, and even desolating\njudgments of heaven followed. \"These things happened unto them for\nensamples; and are written for our admonition,\" *\n\n* 1 Corinthians x. 11.\n\nIII. The character of individuals is not to be judged by their\ncircumstances here. When judgments are abroad to punish national\nwickedness they do not always fall on the most guilty--they fall on\nthe community.--All who belong to it are obnoxious. \"Suppose ye that\nthe Gallileans whose blood Pilate mingled with their sacrifices were\nsinners above all the Gallileans, because they suffered such things? I\ntell you, Nay; except ye repent, ye shall all likewise perish.\" All\nhave sins sufficient to justify God in taking them away when, and how,\nhe pleaseth.\n\nWas there not another life, impartiality would require a different\ndivine administration. Discriminations would here be made according to\nthe difference of moral characters. They are not made. The iniquity of\nfathers is visited on their children; the iniquity of communities on\nparticular generations, and on individuals; and often on those who are\nnot the most guilty! We see it in every part of the sketch which\nwe have taken of the divine government.\n\nThe doctrine of another life clears up this mystery. Without the\nbelief of it we cannot \"ascribe righteousness to our Maker;\" but when\nwe take it into the account every difficulty is removed, That there is\nanother life, in which the perfect rectitude of divine providence will\nappear, is a dictate of reason, and the explicit language of\nrevelation.\n\nIV. When the mystery of God is finished, and the veil now spread over\nthe divine administration taken away, we shall see the wisdom,\njustice, and goodness of those parts of it, which now, seeing only in\npart, we contemplate with surprize and wonder.--\"That all the\nrighteous blood shed on the earth, from that of righteous Abel, to our\nSavior's day, should be required of that generation;\" and that there\nshould be seasons in which the sins of nations and of the world are\navenged on particular generations, who are made to bear the sins of\nthose who had gone before them, and on individuals, not distinguished\nby their crimes, will no more astonish and confound us!\n\nWe now witness such things in the divine administration! We cannot but\nwitness them. We shall then see the reasons of them, and be satisfied;\nwe shall join in that angelic ascription, \"Even so Lord God Almighty,\ntrue and righteous are thy judgments.\" * Till that decisive day, let\nus wait on the Lord, and in the way of well doing, trust in his mercy\n--\"For of him, and through him, and to him, are all things; To whom\nbe glory forever.\" +\n\n* Revelation xvi. 7. + Romans xi. 26.\n\nAMEN.","title":"Sermons on Various Important Subjects: Written Partly on Sundry of the More Difficult Passages in the Sacred Volume","tradition":"scripture-revelation","translated_text":null,"word_count":97795}