SERMONS ON VARIOUS IMPORTANT SUBJECTS: WRITTEN PARTLY ON SUNDRY OF THEMORE DIFFICULT PASSAGES IN THE SACRED VOLUME. 

By

Rev. ANDREW LEE, A. M. 

INTRODUCTION

This text has been transcribed from the original by Fredric Lozo, Mathis, Texas, January 2005. 

The original text was typeset using the convention of the AmericanColonial Period with a second "s" symbol resembling the letter "f"which makes reading somewhat difficult for the modern reader. The textwas thus transcribed using the modern single "s" symbol convention. 

The original text was photographed and read with an OCR program andthen transcribed word by word. An attempt was made to proofread thefinal text for transcription errors and wherever an mistakehas not been corrected, the transcriber sincerely apologizes to thereader. As for the rest, the transcriber has endeavored to faithfullymaintain as much of the historical record as the ASCII TEXT formatpermits, including the original spelling and grammar. Page numberingwas omitted in keeping with e-book format conventions. The reader isencouraged to use the search feature of the text reader to locatechapters listed on the contents page. 

The work was published by the son of Isaiah Thomas, who is known bothas the father of American printing, and as a Minuteman at Lexingtonand Concord in the War of Independence. 

Some of the thoughts expressed in these sermons are a refreshingreturn to an earlier time before American religious denominationsbecame fixed in their particular "systematic theology. "

Reverend Lee's language and logic give us a glimpse of the purity ofmind and soul that followed in the wake of desperate revolutionaryconflict and the tumultuous years following independence when thegreatest minds of the time formulated the American Constitution andThe Bill of Rights. These sermons seem to address the universal issueswith which men of all times and places have also struggled, in timesof peace as well as war. These issues are articulated here with aclarity that is perhaps only achieved in those times of great testing, tears, and tenuous victory that began in 1776 and that would remaintenuous until after the War of 1812. 

Lee lived in a time of great intellectual pursuit and Lee's views oflife and the Lord's Providence seem particularly blessed withillumination through the Holy Spirit. 

Fredric Lozo, January, 2005

SERMONS ON VARIOUS IMPORTANT SUBJECTS: WRITTEN PARTLY ON SUNDRY OF THEMORE DIFFICULT PASSAGES IN THE SACRED VOLUME. 

By

Rev. ANDREW LEE, A. M. Pastor of the North Church in Lisbon, Connecticut. 

Printed at Worcester: By Isaiah Thomas, Jun. Sold by him, and by theAUTHOR, in Lisbon, Connecticut-Sold also by said Thomas & Whipple, attheir Bookstore in Newburyport. 

October----1803

"I KNOW BUT ONE BOOK, THAT CAN JUSTIFY OUR IMPLICIT ACQUIESCENCE INIT; AND ON THAT BOOK, A NOBLE DISDAIN OF UNDUE DEFERANCE TO PRIOROPINION--CASTS NEW AND INESTIMABLE LIGHT. "--Young. 

PREFACE

That thick darkness overspread the church after the irruptions of thenorthern barbarians, and the desolations which they occasioned in theRoman empire, is known and acknowledged. Those conquerors professedthe religion of the conquered; but corrupted and spoiled it. Like thenew settlers in the kingdom of Ephraim, they feared the Lord andserved their own gods. In those corruptions antichristian error anddomination originated. The tyranny of opinion became terrible, andlong held human minds enslaved. Few had sentiments of their own. Theorders of the vatican were received as the mandates of heaven. But atlast some discerning and intrepid mortals arose who saw the absurdityand impiety of the reigning superstition, and dared to disclose themto a wondering world! Among those bold reformers, LUTHER, CALVIN, anda few contemporary worthies, hold a distinguished rank. Greatly is thechurch indebted to them for the light which they diffused, and thereformation which they effected. But still the light was imperfect. Dark shades remained. This particularly appeared in the dogmatism andbigotry of these same reformers, who often prohibited furtherinquiries, or emendations! They had differed from Rome, but no bodymust differ from them! As though the infallibility which they deniedto another, had been transferred to themselves!

Too many others, and in more enlightened times, have discovered astrand measure of the same spirit. .. .. A spirit which hath dampedinquiry and prevented improvement. 

Hence, probably, the silence of some expositors on difficultscriptures, and the sameness observable in some others. For thecomplaint of the poet is not without reason, "That commentators each dark passage shun, and hold their farthingcandle to the fun. "

And the sameness which we see in several writers is probably dictatedby fear of singularity, and of incurring the charge of heresy. Mindsare different. When a dozen expositors interpret a difficult textalike, they must, for some reason, have borrowed from one another. 

The writer of the following pages claims no superiority to others, either in genius or learning; but he claims a right to judge forhimself in matters of faith, and sense of scripture, and presumes toexercise it--calling no man master. He hath found the originalscriptures, compared with the different translations, to be the bestexposition. To these he early had recourse, and in this way formed anopinion of the meaning of sundry difficult passages in the volume oftruth. But comparing them afterwards with several expositions, perceived their meaning to have been mistaken, either by thosewriters, or by himself. As they did not convince him that hisconstructions were erroneous, he now offers them to the public--Not ascertainly devoid of error--He knows himself to be fallible--but as theresult of some attention; and as that which he conceives their mostprobable meaning. 

On the prayer of Moses to be blotted out of God's book--the wish ofPaul to be accused from Christ, and the prevalence of infidelitybefore the coming of the Son of Man, he published a summary of hisviews, some years ago. By the advice of several respected literaryfriends, they are now corrected, enlarged and inserted. On the last ofthese he wrote A. D. 1785. Subsequent events tend to confirm him in thesentiments then entertained. Expositors generally consider the prayerof Moses and the wish of St. Paul to stand related as expressions ofthe same temper, and argue from the one to the other. The authorconceives them perfectly foreign to each other, and totally mistakenby every expositor he hath consulted; as also several of the otherscriptures on which he hath written. 

A hint dropped, some years ago, in conversation, by a respectedfather, * gave an opening to the writer, relative to one+ of thefollowing subjects, and occasioned his writing upon it. For the rest, he is conscious of having borrowed from no writer, except a fewquotations, which are credited in their places. He doth not flatterhimself that his co constructions of scripture will be universallyreceived. Nor hath he a desire to dictate to others, or a wish thathis own views only should see the light. The press is open to thosewho are otherwise minded. The author will read with pleasure, thedifferent constructions of the candid and ingenuous. But shouldstrictures of another description appear, they will be viewed withindifference, and treated with neglect. 

* Rev. Dr. Cogswell, of Windham + On 2 Samuel xii. 13. 

CONTENTS

SERMON I. 

 The Wisdom of God in the Means used to Propagate the Gospel. 1 Cor. I. 27, 28. --"But God hath chosen the foolish things of the world to confound the wise, " &c. 

SERMON II. 

 The Subject Continued. 

SERMON III. 

 The Declensions of Christianity an argument of its truth. Luke xviii. 8. --"When the Son of man cometh, shall he find faith on the earth?"

SERMON IV. 

 The Subject Continued. 

SERMON V. 

 Abram's Horror of Great Darkness. Gen. Xv. 12. --"And when the sun was going down a deep sleep fell upon Abram, " &c. 

SERMON VI. 

 Divine Impartiality Considered. Rom. Ii. 11. --"For there is no respect of persons with God. "

SERMON VII. 

 Moses' Prayer to be Blotted out of God's Book. Exod. Xxxii. 31, 32. --"And Moses returned unto the Lord, and said, 'Oh! This people have sinned, '" &c. 

SERMON VIII. 

 The Same Subject Continued. 

SERMON IX. 

 St. Paul's wish to be Accused from Christ. Rom. Ix. 3. --"For I could with that myself were accursed from Christ, " &c. 

SERMON X. 

 David's Sin in the Matter of Uriah. 2 Sam. Xii. 13. --"And David said unto Nathan, 'I have sinned against the Lord, '" &c. 

SERMON XI. 

 The General Character of Christians. Gal. V. 24. --"And they that are Christ's have crucified the flesh with its affections, " &c. 

SERMON XII. 

 The Aggravated Guilt of him who delivered Christ to Pilate. John xix. 10, 11. --"Then saith Pilate unto him, 'Speakest thou not unto me?'" &c. 

SERMON XIII. 

 The Trial of Peter's Love to Christ. John xxi. 15, 16, 17. --"So when they had dined, Jesus saith to Simon Peter, 'Simon, '" &c. 

SERMON XIV. 

 Gifts no Certain Evidence of Grace. Luke x. 20. --"In this rejoice not that the spirits are subject unto you, but, " &c. 

SERMON XV. 

 Human Characters Determined only by Divine Decision 1 Cor. Iv. 3, 4. --"But with me it is a very small thing that I should be judged of you, " &c. 

SERMON XVI. 

 Characters will be Disclosed and Justice Awarded. 1 Cor. Iv. 5. --"Judge nothing before the time, until the Lord come, who both will bring, " &c. 

SERMON XVII. 

 God Willing that all Men should be Saved. 1 Tim. Ii. 4. --"Who will have all men to be saved. "

SERMON XVIII. 

 Balak's Inquiries relative to the Service of God, and Balaam's answer briefly considered. Micah vi. 6, 7, 8. --"Wherewith shall I come before the Lord And bow myself before the high God?" &c. 

SERMON XIX. 

 Confessing Christ an Indispensible Duty. 2 Tim ii. 12. --"If We deny him, he will deny us. "

SERMON XX. 

 The Fear which terminates in the Second Death. Rev. Xxi. 8. --"The fearful--shall have their part in the lake, which burneth with fire, " &c. 

SERMON XXI. 

 The End of Family Institutions, with Observations on The Importance of Education. Mal ii. 15. --"And did he not make one? Yet had he the residue of the Spirit, " &c. 

SERMON XXII. 

 Parental Duties Considered and Urged--from the same text. 

SERMON XXIII. 

 The Blessing of God on Filial Piety. Jer. Xxxv. 19. --"Therefore thus saith the Lord--'Jonadab, the Son of Rechab shall not want a man, '" &c. 

SERMON XXIV. 

 The Character and Supports of Widows Indeed. 2 Tim. V. 5. --"Now she that is a widow indeed and desolate, trusteth in God, " &c. 

SERMON XXV. 

 The Good Man Useful in Life and Happy in Death. Psalm xxxvii. 37. --"Mark the perfect man and behold the upright; for the end of that man is peace. "

SERMON XXVI. 

 Departed Saints Fellow Servants with those on Earth. Rev. Xxii. 9. --"I am thy fellow servant, and of thy brethren the prophets--. "

SERMON XXVII. 

 The Subject Continued. 

SERMON XXVIII. 

 The Dangers of Deviating from Divine Institutions. Col. Ii. 8--"Beware lest any man spoil you through Philosophy and vain deceit, " &c. SERMON XXIX. 

 The Sins of Communities Noted and Punished. Mat. Xxiii. 36. --"Verily I say unto you, all these things shall come upon this generation. "

 * * * * *

SERMON I. 

The Wisdom of God in the means used to propagate the Gospel. 

1 Corinthians i. 27, 28. 

"But God hath chosen the foolish things of the world to confound thewise; and god hath chosen the weak things of the world to confound thethings which are mighty; and base things of the world, and thingswhich are despised, hath God chosen, and things which are not, tobring to nought things which are. " *

* The two discourses on this text were originally one, and preachedbefore Windham Association, at Thompson, October Session, 1798. Probably some of the ideas which they contain, may have been suggestedby reading Paley's Evidences of Christianity; but as the author hadnot that book in his possession when he wrote on this subject, he isnot able particularly to give credit to that excellent writer, if herehis due. 

The mercy promised to the fathers was Christ, the Savior. That "thedesire of all nations should come, " was a prediction of hisincarnation; and his entrance here was announced by a heavenlymessenger, with, "Behold, I bring you glad tidings of great joy--toall people. "

Yet "when he came to his own, his own received him not!" To many hehath been "a stone of stumbling, and a rock of offense!"

The design and tendency of Christianity are most benevolent; but beingopposed to men's lusts, which rule in their members, all themalevolence of depravity hath been excited against it. Jews andGentile united in the opposition. "The kings of the earth stood up andthe rulers were gathered together against the Lord, and against hisChrist--both Herod and Pontius Pilate, with the Gentiles, and thepeople of Israel. " The Christian religion did not creep into the worldin the dark. It first appeared at an enlightened period, and among themost enlightened of the nations. The sciences derived from conqueredGreece, had been improved at Rome, and communicated to itsdependencies. Syria was then a province of the Empire. Every movementin Judea was observed and reported at the metropolis. The crucifixionof our Savior was sanctioned by a Roman deputy; and the persecutedChristians were allowed an appeal to Caesar. Soon therefore, did thereligion of Jesus make its way to Rome. The power of Rome had alsoreached its acme; and as the spirit of Christianity was diverse fromthat of the world, the learning and power of the Empire soon combinedagainst it. That this religion would be crushed and vanish away as adream of the night, was generally expected. 

Every circumstance seemed to indicate such an event. Those reputedwise, considered the gospel scheme as foolishness; and the instrumentwhich were chosen to propagate it were thought to be weak andcontemptible. It was also observed to spread chiefly among the lowerorder of men, who had not the advantages of literature, nor beeninitiated in the mysteries of Judaism, all which served to inspire itsenemies with confidence, that it would soon come to nought. 

The apostle takes notice, in the context, of the contempt then sogenerally poured on Christianity, and declares the wisdom of God inthe permission of it. He also predicts the triumph of the cross;especially over the powers then combined against it--predictions whichafterwards fulfilled: For those powers were all subdued and humbled, and Christ and the gospel exalted. The Christian religion was openlyprofessed, and became the most reputable religion in many countries;particularly in Syria and at Rome and its numerous provinces; and bythe means then ordered of God. This is the spirit of the text--_Godhath chosen the foolish things of the world to confound the wise, andthe weak things of the world to confound the mighty, &c_. 

In discussing the subject, we shall _consider the means used topropagate the gospel--the opposition made against it--and the wisdomof God in the choice of the means_; which will bring up to view someof the objections which have been made against the truth of thegospel. 

In treating of the means used to propagate the gospel, we pass overthe preaching and miracles of Christ, and the wonders which took placeat his inexcuseable in neglecting so great salvation; but theypreceded sending the gospel to the gentiles, and the means used tospread it among them. The apostle had no reference to Christ, or anything done or suffered by him, when he spake of _the foolish and weak, and base things, used of God, to confound those which are wise andmighty_. He spake only with reference to the instruments which werechosen to carry the gospel abroad and persuade the nations of theearth to receive it. 

God hath all creatures at his command; he hath power to press the mostreluctant into his service, and to compel them to bear his messagesand execute his orders; as we see in the case of Balaam and Jonah. Godcan make use of man to this end, either by reconciling them tohimself, and attaching them to his interest or by overruling theircorrupt and vicious designs to effect his holy purposes, without theirconsent or knowledge. Most of the prophets were brought into his view, and made desirous to honor him. Many pagan princes, and others, whoknew him not were yet made instrumental in doing his pleasure andexecuting his designs. The divine sovereign never wants for agents toaccomplish his purposes. He sitteth on the circle of the heavens, andorders the affairs of the universe in such a manner as to do hispleasure. "None can stay his hand. " Whether the agents which heemploys are willing or unwilling, mean so, or not, is of no importancerelative to the event. "His purposes stand, and the thoughts of Hisheart to all generations. " The attempts of creatures to reverse hisorders, and defeat his decree only help to their accomplishment. Thiswas particularly the case respecting the measures adopted by theenemies of Christianity to prevent its spreading in the world. 

The persons chosen of God and sent forth to propagate the religion ofChrist, were such as human wisdom would have judged very unsuitable. Twelve poor, despised, illiterate men, were called to be apostles;--most of them were fishermen. One was a publican; a collector of theRoman tribute, which had been imposed on the Jews as a conqueredpeople. An employment so odious, that vile persons, regardless ofcharacter, would only accept it. Such men we should judge exceedinglyunfit for ministers of religion, and not likely to succeed in makingconverts to it. Yet such were those who were appointed of God, to beprime ministers in the Christian church! Such the men who were sentforth to change the form and administration of Judaism, and overthrewthe systems of Paganism, rendered venerable by a generalestablishment, and the religious reverence of ages. The Jews' religionwas from God, who had given abundant evidence of its divine origin. This Christ came not to destroy. But its external administration wasto be changed; and in apprehension of most of those who professed it, it was less opposed to the gospel scheme, than Paganism. No others hadgreater enmity to Christianity than the Jews, or entered into theopposition position with warmer zeal. They commonly stood foremost, and stirred up the Gentiles against it, and often with success. 

In treating of the means used to propagate the gospel. We may observethe powers imparted to those who were employed in the work. These Werenot such as human wisdom would have chosen. "Their weapons were notcarnal, though mighty through God. " They had none at their command, prepared to punish those who would not receive them, or the doctrineswhich they inculcated--none to retaliate injuries done them. To abusethey had nothing to oppose, except a patient exhibition of his temper, who "when he was reviled, reviled not again, when he sufferedthreatened not, committing himself to him who judgeth righteously, "and praying for his murderers on the cross. 

False religions have often been propagated with the sword--particularly that of Mahomet, and the Romish corruptions ofChristianity. These, especially the latter, were urged with everyspecies of cruelty--a mode of attempting to proselyte, evincive ofhuman folly. Arguments totally diverse are requisite to enlighten themind and produce conviction of a divine mission. With these came theapostles of the Lamb. They were "endowed with power from on high;" andforbidden of their Lord to enter on their ministry until it wasconferred upon them. This was accomplished on the day of Pentecost. 

They had been previously convinced of Christ's truth. They seemedindeed to waver when he suffered, but his resurrection, theopportunities which they had with him after that event, and hisascension, which they had witnessed, must have removed every doubt. But this did not quality them for their work. It did not furnish themwith means to convince others, who had not witnessed those things. Butwhen the Holy Ghost came upon them, on that memorable occasion, theywere furnished. The gift of miracles was then, more abundantly thanbefore, imparted to them. In some respects, new and very necessarycommunications were then made to them--particularly that of speakingin tongues, which at once carried evidence of their divine mission, and enabled them to go into all the world and preach the gospel toevery creature. This was the order of their Lord, but devoid of thisgift they could not have obeyed it. 

This gift, as imparted to them, seems to have carried greater evidenceof their truth, than their barely speaking all languages. Men out ofevery nation heard them speak on the day of Pentecost, _every man inhis own tongue_! Therefore were they amazed, and convinced that theapostles were sent of God and that the gospel was of heavenlyderivation. 

Those heralds of gospel grace were also inspired with courage to speakboldly in the name and cause of Christ, nothing terrified by theirenemies; and "when brought before kings and rulers for his sake, amouth and wisdom were given them, which all their adversaries wereunable to gainsay or resist. "

Such were the means used of God to propagate the gospel? such theagents whom he employed and such their qualifications. 

We are next to consider the opposition which was made to itspropagation. 

Various circumstances combined the worlds against it. So far asChristianity prevailed, every other religion must fall. No other couldstand in connexion with it. The Jewish was not to be overthrown; butsuch changes were to take place in its outward form, that those whodid not know it to be typical of a better dispensation, considered itas included in the general proscription; as doomed to destruction ifChristianity prevailed Against Stephen that was a principal charge--"We have heard him say, that this Jesus, shall change the customswhich Moses hath delivered us. "

The different systems of Paganism were not opposed to one another, asthey were to that of the gospel. They admitted a plurality of God--some superior? others subordinate. They considered them not only asholding different ranks, but as reigning over different countries andnations. If one of their systems was true another might be so. ButChristianity admitted only "one God and one Mediator between God andman, the man Christ Jesus. " It declared that all others who had beencalled Gods and worshiped as such, were not Gods--that those whosacrificed to them, sacrificed to demons--and it denounced utter, eternal ruin against those who did not forsake them and acknowledgeJehovah. Those peculiarities, apart from the nature of this religion, which is opposed to the lusts of men which rule in their members, would, of course, unite the world against it. Those of every otherreligion would make a common interest in opposing this, which hadfellow-ship with none of them, but tended to their entire subversionand utter ruin. And it is a fact, that the world did unite against thereligion of Jesus, and against those whom he had appointed toinculcate it. Christianity then appeared devoid of support--theopposition to have everything on its side. Christ's followers were alittle flock, destitute of power or learning, and in the world's viewutterly contemptible. Rome, the mistress of the world, had reached thesummit of her greatness; and she soon turned all her power against thefeeble band, who were laboring to diffuse the knowledge of Christ. Andcalling men from dumb idols, to serve the living God. 

To the eye of man how unequal the conflict? Had not those followers ofthe Lamb been assured that their redeemer lived--that he was divine--that he was with them, and would be with them, they would havedeclined a contest with those before whom the world trembled. But theyentered, un-dismayed on the work assigned them, went through With andcompleted it! They prospered in that to which they were sent. This hadnever been done had not God been with them; for none of the advantagespossessed by their enemies were neglected. The first effects of enmityto Christianity were directed against Christ's person. He had beensome time teaching and doing miracles in Judea, and numbers hadattached themselves to him. They considered him as a prophet mighty in"word and deed. " Some who witnessed his mighty works, exclaimed, "WhenChrist cometh will he do more miracles than this man hath done?"Others, "Is this not the Christ?"

These movements among the Jews drew the attention of their rulers, andraised them to opposition. A humble, suffering Savior, did not suittheir pride and lust of power. They looked for a temporal deliverer, who would lead them to victory, and subdue under them, the powerswhich held them in subjection. No other would they receive as theMessiah. As soon, therefore, as the fame of Jesus began to spreadabroad, and numbers treated him with respect, they resolved to destroyhim. At the feast of the passover, which called all the males ofIsrael to Jerusalem, they caused him to be apprehended--tried himtheir great council--condemned him to death, and importuned the Romangovernor to sentence him to the cross, as a rebel against Caesar. The charge was not supported--Christ did not aspire to temporaldominion--"his kingdom was not of this world. " The governor declaredhim not guilty. Had Christ, like the Arabian deceiver, whichafterwards arose, assumed the sword, marked his way with blood andcarnage, the Jews would have bid him welcome, and flocked to hisstandard. Then he might have been denominated a rebel against Caesar. But nothing of this nature was found upon him. Therefore were the Jewshis enemies; but the imperial magistrate "found no fault in him;"though persuaded to consent to his death. 

But though such were the temper and views of the Romans respectingChrist, at the time of his sufferings, they were different when hisministers went forth to set up his religion. When the nature ofChristianity was discovered, and it appeared opposed to Paganism, andtending to its destruction, the Roman chieftains, who had been taughtto venerate their Gods, and claimed to be high priests of the nationalreligion, entered with zeal into the views of Christ's enemies, andreared the standard against his followers. All their powers wereexerted to crush, the cause of the divine Immanuel. Ten generalpersecutions are said to have been raised against the Christians; andmyriads of the faithful to have been sacrificed to heathen malice andbigotry. 

Neither were these the only enemies of Christ. The learning of the agewas applied to confound his followers. The sophistry of Grecianmetaphysics directed against his unlettered disciples. Who could haveexpected Christ's little flock, devoid of every worldly advantage, tohave maintained their ground against such formidable enemies? Who, judging by the rules of man's judgment, have entertained a suspicionthat they would not soon be driven from the field? But their cause wasthat of God. Heaven was on their side, "In vain did the heathen rageand the people imagine vain things. He who sitteth in the heavens, laughed; the Lord had them in derision. "

 * * * * * *

SERMON II. 

The Wisdom of God in the means used to propagating the Gospel. 

1 Corinthians i, 27, 28. 

"But God hath chosen the foolish things of the world to confound thewise; and God hath chosen the weak things of the world to confound thethings which are mighty; and base things of the world, and thingswhich are despised, hath God chosen, and things which are not, tobring to nought things that are. "

In the preceding discourse we took a summary view of the means used ofGod to propagate the gospel, and of the opposition made to itspropagation. 

We are now to consider the wisdom of God in the choice of means tothis end; which will bring up to our view some of the objections whichhave been made against the truth of the gospel. 

That the gospel is from God, and the means used to propagate it of hisappointment, are from sundry considerations, apparent--particularlyfrom the miracles wrought by Christ and by his disciples, who wentforth in his name. Conclusive was the reasoning of Nicodemus--"Rabbi, we know that thou art a teacher come from God; for no man can do thesemiracles that thou doest, except God be with him. " God, who is perfectin wisdom, would choose no improper or unsuitable means. Their wisdommight not at first appear to men. It did not at first appear. Theworld cried folly and weakness. But "The foolishness of God is wiserthan men; and the weakness of God is stronger than men. "

In God's hand any means are sufficient to effect his designs. The rodof Moses, when stretched out by divine order, availed to bring allthose plaques on Egypt, by which God made himself known and feared. When Israel left that land, it availed to open them a passage throughthe sea; and afterwards to bring back its waters to the destruction oftheir enemies. 

Could we see no fitness in divine appointments, we should rememberthat "we are of yesterday and know nothing, " and not dare to arraigndivine wisdom, or charge folly on God. But in the case before us, hiswisdom is in many respects discernable, as will appear from aconsideration of some of the objections which are made against thegospel, and against the means appointed of God to propagate it. 

One of the objections is taken from the supposed unsuitableness of themeans. Considered in itself this made an objection. It is said theall-wise God would not have appointed them--that to appoint a companyof poor, despised, ignorant fishermen, as prime ministers of areligion, is sufficient to prove that it is not from God, who alwaysuseth the best means and most suitable instruments. 

It is not strange that this should have been objected at the beginningof the gospel story, before any effects of the apostles laborsappeared. It is a natural objection for the, proud, who thoughtthemselves the best judges of wisdom and propriety, to have made atthat day. But it comes with an ill grace from modern infidels, whocannot deny that Christianity triumphed over the power and learning ofthe world combined against it, though such means only were used topropagate it--such weak instruments employed in it. Naaman, theSyrian, reasoned at first like one of these objectors, but the successwhich attended the prophets directions convinced him of his error. Whyhas not the same the like effect on these? Surely, "had this counselbeen of men, it would have come to nought. " Under the circumstances inwhich Christianity made its appearance, it would have been easilyoverthrown; but the power of the world could not overthrow it, or prevent it from spreading far and wide. It continued--it prospered--and every opposing system fell before it. Means and instrumentswhich human wisdom would have judged most suitable, could have done nomore. The success of measures in a contest like this, proves theirfitness. 

Under this head it is further objected that the first ministers of thegospel were ignorant of the arts and sciences cultivated by thepolished nations of the age--that therefore, they were despised, especially by the Greeks. Despised they might be by those who"professed themselves wise had become fools. " Yet they had all theknowledge which their work required imparted to them from above. Thelanguage of the schools would have been ill adapted to the simplicityof the gospel. It would have been unintelligible to many of those towhom the gospel was sent. The gospel offers salvation to theunlearned, equally as to the learned--should be expressed, therefore, in language easy to be understood. Had the apostles and evangelistsused the abstruse language of the schoolmen, to many they would havespoken in an unknown tongue. Had the scriptures been written in suchlanguage, they would have been much more obscure than they now are. 

Though the gospel is plainly written, it may be rendered dark andmysterious, by a metaphysic dress, It is a peculiar excellency of thescriptures that they are mostly written in the plain language ofcommon sense--so plainly, that "he may run who readeth them. "

Two of the New Testament writers were men of letters, Paul and Luke;and we find more obscurity in their writings, especially those of theformer occasioned by allusions to the sciences and usages of the age, than in the other writers of that holy book. The Apocalypse is indeedabstruse, but this is not occasioned by the language, which is plain, but by the subject. That book is chiefly prophetic; and thereforeexpressed in the metaphors of prophetic style. Prophecy is notgenerally designed to be fully understood, till explained by theaccomplishment. 

To take occasion from those who might object to the illiteratecharacter of primitive gospel ministers, a Paul, and a Luke were foundamong them; but neither of them was among those first called to theChristian ministry. Those first sent forth to preach the gospel wereunlearned men. The great truths of the gospel had been taught, andmany had received them before these (especially St. Paul) had becomebelievers--that the faith of the first followers of Christ, mightappear, "not to stand in the wisdom of men, but in power of God. "

Had the primitive ministry been learned philosophers, or renownedrhetoricians, suspicions might have arisen that mankind had beendeceived, that they had been bewildered by the subtlety of science, orcharmed by the fascinating power of eloquence, into the belief of ascheme which they did not understand. This cannot be suspected whenthe character of the first Christian ministers is considered, and theprogress which Had been made in propagating the gospel, before any ofthe learned were joined as their assistants in the work. 

The propriety of the gospel method, may be farther argued from thenature of the gospel. Wisdom of words is not necessary to communicategospel truths, or deep penetration, sufficiently to understand them. It was a remark of the apostle "that not many wise men after theflesh, not many mighty, not many noble, were called. " The sameobservation may yet be made. People of plain common sense more oftenreceive the gospel, and favor the things of true religion, than thosewho affect superior powers, and to understand all mysteries. Those whoare wise in their own imaginations, often reject the counsel of Godagainst themselves, and put from them offered salvation. The manner inwhich the apostles and their fellow laborers preached the gospel, hathalso been objected to as unwise. Their preaching was chiefly a plainunaffected exhibition of truth, laid before those who heard them, andleft with them. To produce faith in Christ, they declared the time, place and circumstances of his birth, referring to the prophecieswhich foretold them--declared the concurring testimonies of angels andinspired persons, who gave witness for him--exhibited sketches of hislife--his teaching--his miracles--declared his prediction of his owndeath, with the manner, time, and place--also of his resurrection onthe third day, and the fulfillment of those predictions. They referredto his foretelling Peter's fall and recovery; Judas' treachery andend, with the events which followed--they referred also to Christ'steaching and miracles--to those which attended his sufferings andresurrection--they adduced the evidence which they had of his deathand resurrection--declared the opportunities which they had with himafter his passion--the instructions they received from him--the orderswhich he gave them, and his ascension from the mount of Olives, ofwhich they were witnesses, "confirming their words withsigns following. "

To persuade men to receive and obey the gospel, they declared theconsequences to those who received, and to those who rejected it--that the same Jesus who had died on the cross, was appointed by theFather, "to be the Judge of quick and dead--that he would come againin like manner as he had gone away--that all mankind must appearbefore his judgment seat to give an account of themselves, and receivethe deeds done in the body, " that those who flee for refuge to thehope of the gospel, will find mercy, and be made forever happy withGod, but those who neglect the gospel will be sent away intoeverlasting punishment. 

Such interesting truths, those ministers of Christ laid beforemankind, and left with them for their consideration. But they used norhetoric to impress them. Neither did they appeal to the passions oftheir hearers; in which they followed the pattern set them by theirLord, who "did not strive, nor cry, nor cause any man to hear hisvoice in the streets. " With only a fair statement of those truths, accompanied with the offer of "mercy and grace to help in time ofneed, " they left mankind to choose for themselves and abide theconsequences. 

This some have thought an improper manner of calling men into thekingdom of Christ; that had been more pathetic in their addresses, andmore argumentative in their applications, they would have labored withmore effect; that this plain and simple method is unworthy of God, and, not likely to be from him. 

If we consider the nature and design of Christianity, such objectionswill have little weight. It is not the design of heaven to compel mento obey the gospel, or to drive them to an unwilling submission toChrist. If an exhibition of gospel truth and beauty, and theconsequences of receiving or rejecting its overtures, are discarded;if men refuse, by these means to be persuaded, they are left, and theconsequences follow. To People of sober sense, this method appearsrational. It is not probable that those who are not thus prevailedwith to embrace the gospel, would in any other way be made Christiansindeed. People who are frightened into religion seldom persevere. Neither do those whose passions are so inflamed that they appear, fora time, in ecstasies. When their passions subside, they grow cool, andtheir religion dies. If the great truths of religion, laid before men, as was done by Christ and his apostles, do not avail to render themrationally and sincerely religious, little value is to be put on thoseheats of imagination, which produce temporary raptures, and set someon fire in religion. Such ardent love doth not abide; it soon cools, and commonly leaves those who had been the subjects of it no betterthan it found them, and but too often much worse. 

But while some object to the simplicity of the gospel, and to theplain language and address of the primitive ministry, others areoffended at the mysteries in the Christian system. Who can understandsome things contained in what is called a revelation? And whatvaluable ends can be answered by a revelation which is unintelligible?say these objectors. 

But, those points in the Christian scheme which are too deep for humancomprehension, do not relate to practice. All required, in relation tothem, is an assent to their truth, on the credit of God's word. Thisis neither difficult nor unreasonable. 

Perhaps with only human powers, it may be impossible to comprehendthose subjects which are left mysterious in divine revelation; but arethey incredible if God hath declared them? Few would be the articlesof our creed, did we admit the belief of nothing which we do notunderstand. We carry mysteries in ourselves. We are compounded of souland body, but who explain the connexion; tell us the essence of eitherthe one or the other, or define the principles on which the soulcommands the body? We are lost in ourselves, and in all the objectswhich surround us. 

Whatever God hath declared, we are bound to believe because he hathdeclared it; and whatever he hath enjoined, we are bound to dobecause he hath enjoined it, though the reasons of his injunctions maynot be revealed. God is under no obligations to explain matters to us. "God is greater than man. Why dost thou strive with him? He giveth notaccount of his matters. "

Others object because the Gospel is not sent to all nations. That Godshould be supposed to communicate to some, and not to others theyallege to be unreasonable and sufficient to destroy itscredit; especially, as the book which claims to be a revelationteacheth that "there it no respect of persons with God. "

That God makes his creatures to differ respecting talents andadvantages, is a truth not to be denied. Those who on this account, object to the truth of the gospel, will not deny it. If God makesdifferences respecting every thing else, why not respecting religion?Where is the injustice or impropriety of trying some with gospeladvantages; others only with the light of nature? If requirements varywith betrustments, none have reason to complain; and that this is thecase is plainly the language of revelation. *

With equal reason might the hand of God in creation be denied, becausedifferent grades are found among creatures, and some have greatly theadvantage over others; and in providence because its distributions areunequal. That these inequalities are observable, and that they are thework of God, will be acknowledged by all who believe the being of aGod, and his providential government. If any are disposed to callthese in question, we turn from them. To reason with them would be invain. "That which may be known of God is manifest in them; for Godhath shewed it unto them. For the invisible things of him, from thecreation of the world, are clearly seen, being understood by thethings that are made, even his eternal power and Godhead; so that theyare without excuse. "

* Vid. Discourse on Romans, ii. 11. 

A scoffing age may cry out against Christianity. To some it may be a"stumbling block; to others foolishness. " Men may exclaim against thegospel, and against the doctrines and duties of it, and the meanswhich have been used of God to propagate it. Still "the foolishnessof God is wiser than men, and the weakness of God is stronger thanmen. " So it hath been in times past; so it will be in times to come. _The foolish, the weak and base things of the world, have confoundedand brought to nought, all the world termed wise, and great, andmighty_. 

Imperial Rome at the summit of her greatness, could not crush thecause of him who died on Calvary! "Had this counsel or work been ofmen, it would have come to nought. " Probably the name of Jesus, wouldlong ere now have perished from the earth. But all his enemies coulddo nothing effectually against him. They could only do what God'scounsel had determined to be done. 

Christianity hath still its enemies; of the same character with thoseof old. They have overthrown the faith of some. Others they mayseduce. That "scoffers should arise, in the last days walking aftertheir own lusts; that some should deny the Lord that bought them, andthat many should follow their pernicious ways, " were foretold by aninspired apostle, and "they turned to us for a testimony. "

We are called a Christian people. "If we believe the gospel, happy arewe if we obey it. " The generality profess to believe it. But how is itreceived? Do not many neglect it? Do not some who assent to its truth, "go their way to their farms, or their merchandize, " regardless of it, neither confessing Christ before men, nor seeking an interest in him?

If the gospel is from God, to such neglecters Of the grace it offers, it must be "a favor of death unto death!" And is not their numbergreat? Doth it not increase from year to year, from age to age? Tothese who are taken up with sensual pleasures, and with minding onlyearthly things, St. Paul would say "even weeping you are enemies tothe cross of Christ, and your end will be destruction. "

Let us be persuaded to bring home these considerations to ourselves. We are deeply interested in them. "The secrets of our hearts will erelong be judged by the gospel of Christ. " To those who will not receiveand obey the gospel, we have only to say, "Notwithstanding, be ye sureof this, that the Kingdom of God is come nigh unto you. "

 * * * * * *

SERMON III. 

The Declensions of Christianity, an Argument of its Truth. . 

Luke xviii. 8. 

When the Son of man cometh, shall he find faith on the earth?

"He that believeth and is baptized shall be saved; but be thatbelieveth not shall be damned. " So certified the risen Savior. Faithis made a condition of salvation. But God requires only a reasonableservice. He must then have given evidence of the truth to which Herequires assent. He hath given it abundantly; Christians "arecompassed about with a cloud of witnesses. "

The proofs of Christianity are of two kinds; external and internal. Both are strong. United they leave infidelity without excuse. 

Of external, the chief are miracles and prophecy. Miracles carriedconviction to beholders; and were designed to give credibility tospecial messengers. Prophecy is a standing evidence, by whichtestimony is borne to the truth of revelation; yea, it is a growingevidence, which gains strength by every fulfillment. 

Some may envy those who lived in this age of miracles supposing themsufficient to banish every doubt. But the proof arising from thefulfillment of prophecy, which we enjoy above them, is equal if notsuperior to theirs. 

The prophecies contain sketches of the history of man, and of the planof providence, from their respective dates to the end of the world. Those which relate _to the declensions of religion, which were to takeplace under the gospel dispensation_, will now only be considered. 

From those declensions, arguments are drawn against the truth ofChristianity. Was Christianity from God, he would verify thedeclaration made by him who claimed to be his Son. _The gates of Hellshall not prevail against it_. But they do prevail. What was once saidof its author, _Behold the world is gone after him, _ will now apply toits enemy. This religion is not therefore from God, but of man'sdevice. Propt up as it is, by human laws, and supported by "the powersthat be, " it totters towards ruin. Left to itself, it would soon falland come to nought. 

Such are the proud vauntings of infidelity, when "iniquity abounds andthe love of many waxeth cold. " So when Christ hung on the cross, andwhen he slept in the tomb, ignorant of consequences, his disciples"wept and lamented, and the world rejoiced;" but the time was short. Soon the world was confounded and the "sorrow of his disciples wasturned into joy. " IF the declensions which we witness, are foretold inscripture, they are no occasion of surprize. 

Yea, instead of weakening our faith, they may reasonably increase it. And when we consider the assurances given us, that these declensionswere to antecede the universal prevalence of true religion; they mayalso serve to increase our hope. 

To _shew that these declensions are foretold, and that we may expectyet greater abominations, than have hitherto appeared_, is attemptedin the following discourse. 

When _the son of man cometh shall he find faith on the earth_?

That Christ is here intended by the Son of man; and that faith willbe rare among men at the coming of his, referred to, are not doubtfulmatters. But what coming of Christ is here referred to? This is firstto be ascertained. 

The coming of Christ refers in the scripture, to several events. Sometimes to his incarnation; sometimes to the destruction ofJerusalem, and the Jewish polity; sometimes to his coming to judgment;and sometimes to the beginning of that universal dominion which he isto exercise on earth in the latter days. Each of these is the subjectof several prophecies. 

Christ's incarnation, or his coming to dwell with men, and to obey andsuffer for their redemption, was a principal subject of the oldtestament prophecies. "To him gave all the prophets witness. "

The divine justice executed on the Jews, in the destruction of theirchief city, and polity, is also termed Christ's coming. This was thesubject of several prophecies of old. It was foretold by Moses, andsundry others who lived before the gospel day; but more particularlyby Christ, in person just before his sufferings. To this event thedesolations foretold in the twenty fourth of Matthew, and itsparallels in the other gospels, had a primary reference. The metaphorsused to describe it are strong. They have been supposed to refer tothe general judgment; and they have, no doubt an ultimate reference toit. But they refer, more immediately to another coming of Christ; hiscoming to render to the Jews according to their demerits as a people, soon after they should have filled up the measure of their iniquity byhis crucifixion; which by the circumstances attending it, became anational act. 

That this coming of Christ was particularly intended in thosepredictions, is, from several considerations apparent. That theChristians of that age, who were conversant with the apostles, andinstructed by them, received this to be the meaning of thoseprophecies, and that they fled at the approach of the Roman armies, and escaped the destruction which came on the Jews, are matters ofnotoriety. And that this was the primary meaning of those prophecies, is further evident from an express declaration which they contain;"_Verily I say unto you, This generation shall not pass away till allthese things be fulfilled_. " This closeth the prophecy. The wholemust therefore have received a primary accomplishment, "before thatgeneration did pass away. " This was fulfilled in the destruction ofJerusalem by Titus. 

Christ's coming to judgment, is often foretold in every part of thenew testament, to pass over the intimations given of it in the old. But none of these can be _the coming of the Son of man_, referred toin the text. That it cannot refer to his incarnation is evident, fromthe time in which the declaration in the text was made. His coming inthe flesh had been then accomplished. 

Neither can it refer to his coming to punish Jewish apostasy andingratitude; or to his coming to judge the world in righteousness, because the moral state of the world at neither to those periods, answers to the description here given. _Shall he find faith on theearth_?

The ruin of the Jews by the Roman armies, happened about thirty sixyears after Christ's crucifixion. Long ere that time the spirit hadbeen poured out, and many had embraced the gospel. The apostles andevangelists, had gone, not only to "the lost sheep of the house ofIsrael, but also into the way of the Gentiles;" had called "those whowere afar off, as well as those who were near; their sound had goneinto all the earth, and their words to the end of the world. " Neitherhad they labored among the Gentiles in vain. St. Paul spake by theSpirit when he declared to the Jews that the salvation of God was sentunto the Gentiles, and they would hear it. His word was verified. "Many were added to the Lord, and the number of the disciples wasmultiplied. "

Such was the state of the world, at that _coming of the Son of man. Faith was then to be found on the earth_, if not among Jews. 

When Christ shall come to judgment, we have reason to believe, thatfaith will also be found on earth; and more than at that period wehave now considered. 

The scriptures of both testaments, abound with predictions of theuniversal prevalence of religion, in the latter days; of the wholeworlds rejoicing under the auspicious government of the Prince ofPeace; of restraints laid on the powers of darkness, that they shouldnot deceive and seduce mankind. And though we are taught that "the oldserpent will afterwards be loosed, for a little season, and go forthto deceive the nations which are in the four quarters of the earth, "we have no intimation that the main body of the Church will becorrupted by his influence, or injured by his power. His adherents may"compass the camp of the saints, and the beloved city, " but will makeno attack upon them. "Fire will come down from God out of heaven, anddestroy them. " By some special, perhaps miraculous interpolation ofprovidence, the people of God will be protected and delivered. 

St. John, who gives more particulars of the latter day glory, thanthose who had gone before him, fixes the term Christ's reign on eartha thousand years, which he represents to be those _next preceding_ thejudgment. And agreeably to the statement which he hath made, anumerous body of saints will then be found to welcome their Lord, andrejoice before him at his coming. 

To this agree the other prophets who treat of this subject. No otherlimits the term of Christ's reign; or mentions Satan's being enlargedand permitted any measure of deceptive influence, after the restraintslaid upon him at the beginning Christ's reign. But others foretell thehappy day, and several seem to dwell delightfully upon it, andrepresent it as continuing to the end of time; and none give theremotest hint that it is to terminate, and iniquity again to becomeuniversally prevalent. 

Isaiah often mentions it, and dilates more largely upon it than anyother who lived before the gospel day. From his representations weshould expect it to terminate _only with time_. "I will make the an_eternal_ excellency--violence shall _no more be heard_ in thy land;wasting nor destruction within thy borders--the sun shall be _no more_thy light by day; neither for brightness shall the moon give lightunto thee, but the Lord shall be unto thee _an everlasting light_, andthy God thy glory--the days of thy mourning _shall be ended_--thypeople shall be all righteous; they shall inherit the land _forever_. "

By the little horn in Daniel's vision, Antichrist is doubtlessintended. When at his fall Christ is to take the kingdom; or it is tobe given to his people, it is to be an abiding kingdom. "And there wasgiven unto him dominion, and glory, and a kingdom, that all people, nations and languages, should serve him; _his dominion is aneverlasting dominion, which shall not pass away, an his kingdom thatwhich shall not be destroyed_. "

This is a prophecy of the universal prevalence of true religion in thelast days, after the reign of Antichrist shall have come to an end. Bythe explanation in the latter part of the chapter, the saints are fromthat period to have the dominion. It is no more to be taken from them. "The saints of the most high shall take the kingdom, and _possess thekingdom for ever, even forever and ever_--and the kingdom anddominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, _whosekingdom is an ever lasting kingdom_, and all dominion shall serve andobey him. "

These representations agree with that made to St. John, who saw thechurch guarded and protected from infernal power and influence, at theclose of the millennium. The only difference consists in the mentionof a few particulars by the apostle, which were not communicated tothe prophets; such as the term of Christ's reign on earth; and somefruitless attempts of the powers of darkness against his people, afterthat term shall have expired. 

The coming to judgment cannot therefore be intended in the text. _There will then be faith on the earth_. But if we consider "thatwhich is noted in the scripture of truth, " respecting the moral stateof the world before and at the time of Christ's coming to reign uponit, we shall find it answering to this description. 

We will therefore, first take a general view _of the propheciesrespecting the moral state of the world, under the gospeldispensation? Then a more particular view of the great declensionswhich were to take place, with a special reference to the state ofreligion at the approach of the latter day glory_. 

The Savior, in person, and by his Spirit, gave general intimations tothe apostles, of the times which were to pass over them, and over hischurch. When they were ordered to preach the gospel in all the world, beginning at Jerusalem, they were forewarned that the Jews wouldreject their testimony, and persecute them, as they had persecutedtheir Lord--that soon after "there would be great distress in thatland, and wrath upon that people--that they would fall by the sword;be led captive into all nations, and that Jerusalem would be troddendown of the Gentiles, till the times of the Gentiles should befulfilled. "

The comforter which was to "teach them all things, " not onlyexplaining the nature of Christianity, and causing them to understandit, but also to unveil futurity before them, taught them, that afterthe Jews had rejected the gospel, the Gentiles would receive it, andthe church grow and become great; that a falling away would afterwardsfollow, which would spread wide, and continue for a longtime, till itbecame nearly total; that when such was the state of the church, Christ would come, take the kingdom, and reign on earth. 

Such were the outlines of futurity, relative to Christianity, assketched out before the apostles. But if we descend to particulars, and examine the prophecies with attention, we shall find that thedefections, which were to take place antecedent to the reign of theRedeemer, were to be of two kinds--that they were to arise atdifferent times, and from different sources--that one was to be acorruption of religion, the other a rejection of it--that the formerwas to antecede and prepare the way for the latter. 

This will be the subject: of another discourse. 

 * * * * * *

SERMON IV. 

_The Declensions of Christianity, an Argument of its Truth_. 

Luke xviii. 8. 

"_When the Son of man cometh, shall he find faith on the earth_?"

That the coming of the Son of man, is here intended of Christ's comingat the commencement of the latter day glory, hath been alleged in thepreceding discourse, and several considerations adduced in proof. Additional evidence will arise from a view of the prophecies _relativeto the great declensions_ which were to take place in the church, during the gospel day. These, we observed, are of two kinds, one, a_corruption of religion_, the other _its rejection_. 

The intimations given of them in the new testament, are chiefly foundin the writings of St, Paul, Peter and John. They are noticed also byJude. The two former suffered martyrdom under Nero. When the time oftheir departure drew nigh, they had separately a view of the thenfuture state of the church; "particularly of the declension which wereto take place in the kingdoms of this world, shall become the kingdomof our Lord and Christ. " St. John had the same opened to his view inthe isle of Patmos. 

St. Paul in his second epistle to the Thessalonians, after rectifyingthe mistake of those who thought the day of judgment then at hand, proceeded to inform them that there would be great declensions in thechurch before the end of the world. "Let no man deceive you, by anymeans, for that day shall not come, except there come a falling awayfirst, and that man of sin be revealed, the son of perdition; whoopposeth himself above all that is called God, or is worshipped; sothat as God, he sitteth in the temple of God, shewing himself that heis God. " The antichristian defection is here evidently intended. Theapostle toucheth on the same subject in his first epistle to Timothy, and directs him "to put the brethren in remembrance of these things, "to prevent surprise when they should happen. This was the first greatdeclension which was to be permitted in the church. 

In his second epistle to the same Christian bishop, written not longbefore his death, he resumes the subject of the defections which wereto happen in the church, but with a more particular reference todefections of a different kind, and of a latter date. Having exhortedTimothy to faithfulness in the discharge of official duty, he adds areason; "For the time will come when they will not endure sounddoctrine; but after their own lusts, shall heap to themselvesteachers, having itching ears; and they shall turn their ears from thetruth, and shall be turned unto fables. "

This doth not answer to the Romish defection. It was never thecharacter of that church to "heap to themselves teachers. " They neverran after those of other persuasions, who brought new doctrines. Theirerrors were of the contrary kind. They rejected and persecuted everyteacher who did not derive from their _infallible head_, and teach ashe directed. But "itching ears" have misled many of those, who "aremoved away from the hope of the gospel. By turning to fables they havemade shipwreck of faith, and fallen a prey to those who lie in wait todeceive. "

St. Peter wrote with equal plainness of the general defections; butthose of infidelity are the subject of his prophecies--"There shall befalse teachers among you, who privily shall bring in damnableheretics, _even denying the Lord that bought them_, and bring uponthemselves swift destruction. And many shall follow their perniciousways; by reason of whom the truth shall be evil spoken of. " Theheresies here intended are depicted too minutely to be mistaken. Theheresiarchs are described as immoral, vain and proud, pretending tosuperior knowledge and penetration, despising law and government, andtrampling them under their feet. 

Toward the close of his second epistle, the apostle remarks, that he"wrote to stir up pure minds by way of remembrance; that they might bemindful of the words spoken before, by the holy prophets"--that is, ofthe predictions of inspired men, who had forewarned them of thosedeceivers--"Knowing this first, that there shall come in the lastdays, scoffers, walking after their own lusts, and saying where is thepromise of his coming?" And he refers them to St. Paul, who hadpredicted their rise in the church--"Even as our beloved brother Paulalso, according to the wisdom given unto him hath written unto you: Asalso in all his epistles, speaking in them _of these things_"--He adds--"Ye therefore, beloved, seeing ye know these things before, beware, lest ye also, being led away with the error of the wicked, fall fromyour own stedfastness. "

The short epistle of St. Jude is little other than a propheticdescription of the same apostasy and its leaders, whom he terms"ungodly men, turning the grace of God into lasciviousness, and_denying the only Lord God, and our Lord Jesus Christ_--These aremurderers, complainers, walking after their own lusts, and theirmouths speaking great swelling words--But beloved, remember yethe words which were _spoken before_ of the apostles of our Lord JesusChrist; how they told you there should be mockers in the last time, who should walk after their own lusts. "

The errors of Rome are not here intended. They are manifestly errorsof a later date, which were to appear after those of Rome shouldsubside, having lost their influence. It is repeatedly noted that theywere to arise in _the last days_. They are errors of which this age iswitness--errors which have spread, and are yet spreading? those ofinfidelity and atheism, with their usual attendants, immorality inevery hideous form. We should therefore "remember the words which werespoken before"--the warnings which have been given us of thosedefections, which were to intervene those of Antichrist, and _thecoming of the Son of man_. 

The Apocalypse, though of more difficult interpretation, contains someparticulars sufficiently intelligible and to our purpose. The writerenlarges on the Romish apostasy, which he describes more minutely thanany who had preceded him, both in its rise and progress, and also inthe circumstances which should attend its overthrow. He foretells thespirit, pride, riches, glare of ornaments, strange abominations, andunprecedented cruelties; the power, signs and lying wonders, whichwere to render Rome the wonder and dread of the whole earth. Theportrait is in every part so exact and circumstantial, that none whoare acquainted with the history of that church, can mistake it; unlessblinded by interest or prejudice. 

The apostle predicts also the other great defection which was tofollow the antichristian, though in language more obscure andfigurative, "And I saw three unclean spirits, like frogs, come out ofthe mouth of the dragon, and out of the mouth of the beast, and out ofthe mouth of the false prophet for they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and thewhole world, to gather them to the battle of the great day of GodAlmighty. " *

* Vid. A discourse on this subject by Timothy Dwight, D. D. Presidentof Yale College, printed at Newhaven, A. D. 1798. 

It deserves particular notice that all these strange declensions, which were foretold, as to take place in the church, and world, arerepresented as _antecedent_ to Christ's reign on earth, andterminating _before_ the commencement of that blessed era. 

It is farther to be observed that during the whole antichristiandefection, God's "two witnesses were to prophecy clothed insackcloth. " God would have a small, but sufficient number of faithfulservants, who, in low and humble circumstances, would maintain thetruth and be witnesses for him during the reign of man of sin. Butabout the end of his reign, they will have finished their testimony. Their enemies will then prevail against them and destroy them, and fora short term there will be none to stand up for God +--none to warnthe wicked, or to disturb them in their chosen ways. And they arerepresented as exulting in their deliverance from the society of thosewho amidst their departures from the living God, had tormented them, ++by warnings of future wrath, and an eternity according to their works. For this is the way in which God's witnesses torment the wicked. 

* * * *

+ Comparatively None. The number will be exceedingly small--the timesresemble those just before the flood, when Noah was said to standalone. The pageantry of Romish worship may be kept up in that church, till mystical Babylon shall be destroyed, in the awful manner foretoldin the Revelation; but infidelity hath long since, tipped thefoundation of catholic religion, being grafted on the ruins ofsuperstition. The absurd doctrines, and legendary tales of popery, mayhave been credited in the dark ages, when many of the clergy wereunable to write their names, or so much as read their alphabet; butthe belief of them is utterly inconsistent with the light everywherediffused since the revival of literature. 

++ Tormented them. This language is remarkable. It intimates that thepains occasioned in the wicked, by the warnings of the faithful arethe same, in kind, as those of the damned, and that they are oftensevere. This accounts for the mad joy of infidelity--for the frantictriumphs of those who have persuaded themselves that religion is afable. It accounts for the representation here given of the conduct ofan unbelieving world, when infidelity shall have become universal, andthe dead body of religion lie exposed to public scorn. Such is thetime here foretold--a time when the age of atheism may be vauntinglytermed "the age of reason. "

* * * * *

God's witnesses testify not only against antichristian errors, butalso against infidelity and the immorality it occasions. When heceases to have witnesses there will be none to testify against eitherthe one or the other. The world must _then_ be deluged in infidelityand atheism. This agrees with the representation given by the apostle;who describes the enemies of God as refusing graves to his slaughteredwitnesses, and causing their dead bodies to lie exposed to publicview, that they may rejoice over them, and congratulate one another ontheir deliverance from the company of those who had disturbed them intheir sinful indulgences; and such as continuing to be the state of"the people, and kindreds, and tongues, and nations, " till thewitnesses are raised from the dead and ascend to heaven in thepresence of their enemies; when Christianity will revive, and Christ'sreign on earth begin. 

These representations may be designed to intimate that the term inwhich infidelity will appear to be universal, will be so short thatthe warnings of the faithful will not be forgotten--that they willbe kept in mind by the exultations occasioned by deliverance from thefears of religion, and from the presence of those who had excitedthose fears, by exhibiting proofs of religion which they could notrefute. And how natural and common are such exultations, with thosedevoid of religious fear? But agreeably to the view given by theapostle, when such shall have become the state of the world, and thenations shall be thus felicitating themselves in full persuasion thatall religion is a dream, and death an eternal sleep, the signals ofChrist's coming to take the kingdom, will be given, and witnesses ofthe truth of Christianity, which cannot be disputed, suddenly arise, to the surprize and confusion of scoffing sinners; multitudes of whomwill be swept off by desolating judgments to prepare the way for "thepeople of the saints of the most high, _whose kingdom is aneverlasting kingdom_. " For that desolations are to close the sad sceneof apostasy, and prepare Christ's way is clearly foretold;particularly by St. John, who beheld, in vision, "the kings of theearth, and of the whole world, gathered to the battle of the great dayof God Almighty;" and saw such an effusion of their blood, that "theharvest of the earth might be considered as reaped, the vine ofthe earth as cut and cast into the great wine press of the wrath ofGod, whence flowed blood to the horses bridles. " *

Thus from the general tenor of prophecy it appears that infidelitywill have overspread the world _when the Son of man shall come_ toreign upon it: And as this agrees to no other coming of his foretoldby the prophets, there can be no reasonable doubt what _coming_ isintended in the text. If we keep these things in mind, we will notwonder at the declensions of religion and prevalence of infidelity. They will remind us of the remark made by our Savior to his sorrowingdisciples just before his sufferings, "these things have I told you, that when the time shall come, ye may remember that I told you ofthem. "

Before, or about the time of this _coming of the Son of man_, Antichrist will fall--Mahomedan delusion terminate--"The Jews look tohim whom they pierced, and mourn--be gathered the second time" fromtheir dispersions, and returned to their own land, and the fullness ofthe Gentiles be brought in. Perhaps these may be the signs of Christ'scoming, intended by the resurrection of the witnesses, When theseevents shall take place "the Lord will be king over all the earth. Inthat day there will be one Lord and his name one. "

* Revelation xiv. 15, 20. 

REFLEXIONS

If we do not mistake the coming of the Son of man, here referred to, gloomy is the prospect now immediately before us. Hitherto God hathhad his witnesses; but ere long they will cease from their labors, andleave infidelity undisturbed. 

That the cause of the redeemer was to be depressed, before itsuniversal prevalence in the latter days, is plainly revealed. The onlydifficulty is to ascertain the manner. Bishop Newton expects anotherconfederacy of the catholic powers to destroy the followers of theLamb, which will so nearly succeed, that for a short term none willdare to appear as his followers. But if infidelity was to intervenethe antichristian defection, and prevalence of religion in the latterdays, is this hypothesis probable? Is it not more reasonable to expectthat destruction of the witnesses in another way, and by otherenemies--by the mockers and scoffers of the last times, who should begenerated by papal error and superstition? And doth not the presentstate of the world confirm these expectations? The catholic religionhath been declining for several ages. It received a deadly wound fromLuther and his associates, which hath not yet been healed. From thatperiod it hath dwindled, and is now little more than a name. Butinfidelity hath been, for almost an equal term progressing, andalready stalks out to public view: Yea, it vaunts with shamelesspride, as though sure of victory. And we are constrained toacknowledge, that "of a truth, it hath laid waste nations and theircountries!"

Our expectation is farther confirmed by observing the change which ismade in the weapons of internal warfare. These are no longer bonds, imprisonments, tortures and death, but the shafts of ridicule, andsneers of contempt. "Trials of cruel mocking, " now exercise the faithand patience of the saints. Religion, the dignity and hope of man, hath become the sport of stupid infidels! The jest of sorry witlings!These hissings of the serpent are every where to be heard!

Internal malice, never before made so general attack in this way. Perhaps, with all his sagacity the adversary did not suspect thatcreatures made for eternity could be driven from the way of peace bythe derision of fools, till taught it by experience. But this hathbeen found his most successful weapon! It hath done greater mischiefto Christianity, than all the rage of persecution!

Many account it honorable, to suffer, pain or loss, with patience, andto face danger and death with fortitude; but few think themselveshonored by scorn and reproach. Human nature is here attacked on itsweakest side. 

Some European scoffers, of high rank, during the last age took thelead in this mode of attack on Christianity; and have been followed bya countless throng of noble and ignoble, learned and unlearned, downto this day. Few infidels are so modest as not to affect wit on thesubject of religion; few witticisms so contemptible as not to meet theapprobation and receive the applause of brother infidels. 

That strong combinations have been formed against Christianity, andalso against civil government, in the kingdoms of Europe, and thatthey have too successfully undermined both, is an acknowledged fact. 

In the leaders of those conspiracies we discover all the traits ofcharacter, attributed in prophecy to the scoffers who should arise inthe last days. When every circumstance, in events so remarkable agreewith the predictions, can doubt remain whether the predictions arefulfilled?

There hath been faith in this land. It is not yet extinct. But we areimporting the principles, and practices of Europe. "The Mockers of thelast times" are now to be seen on this side the Atlantic. "Many followtheir pernicious ways. " We have reason to expect the evils to increasetill "The godly cease and the faithful fail" from among us. _For whenthe Son of man cometh shall he find faith on the earth_? This landwill also be overspread with infidelity! "The whole world lie inwickedness!"

There may be partial revivals of religion, but no general reformationis to be expected; and after every refreshing, the declensions willprobably be greater than before. Fanatic emotions, here and there, mayflatter some who are friends to religion, but they only serve toaccelerate the spread of infidelity. 

It is a gloomy thought! The serious soul saddens; sorrow fills thegood man's heart, if, when he sees little regard paid to religion, heexpects yet greater defections! If when he sees but few of those whoare rising into life, paying attention to the best things, he expectsstill fewer of their descendants to be wise and good! Yea that thedeclensions will continue and increase, "till all flesh shall becomecorrupt, and the earth be filled with violence!" Would to God theseexpectations might not be realized; for they are exceedinglydistressing. But they appear to us to be dictated by the spirit oftruth, and confirmed by the history of the world, and by the progressof events opening to view. 

One consideration, however, ministers consolation, shining through thegloom; namely, the long, holy, happy period, which may be expected tofollow the dark term now approaching. 

By _dark_ we mean only in a moral view. Respecting arts and sciences, mankind may never have been more enlightened than at present. But thisis foreign to religion. When Egypt, Greece, and Rome, were the seatsof the muses, they remained as devoid of religious knowledge, as themost ignorant barbarians. Arts and sciences may still flourish, andyet deeper researches be made into the _arcana_ of nature, whilereligion is dying and atheism succeeding in its place. 

Some intervening links are necessary to connect present age with thehappy times now distant. Who shall fill them, the divine sovereignwill determine. An hour of temptation must try all who dwell upon theearth. These are the times in which we are tried. 

Do we envy those who may live during the Peaceful reign of theRedeemer? Let us not forget that we are favored above many who havegone before us--above some of our contemporaries and probably abovethose who will succeed us, before the commencement of that happy era. Nothing necessary to salvation is denied us. If straitened it is inour own bowels. If faithful to improve the talents put into our hands, "our labor will not be in vain in the Lord"--God will keep us to hiskingdom. There we shall see Christ's glory, though we may never see ithere as some others who come after us. 

Be it also remembered, that the rewards of the coming world, will beproportioned to the difficulties we may have to encounter here inthis. Those who make their way to heaven through darkness andtemptations, and force their way through hostile bands, will rise togreater honors there, than though they had ascended by an easier and asmoother road. Nothing done or suffered in the way of duty will looseits reward. God hath not said "seek ye my face in vain. "

"Wherefore, brethren give diligence to make your calling and electionsure; for if ye do these things, ye shall never fall; for so anentrance shall be ministered unto you abundantly into the everlastingkingdom of our Lord and Savior Jesus Christ. To him be glory, both nowand forever. Amen. "

 * * * * * *

SERMON V. 

Abram's Horror of great Darkness. 

Genesis xv. 12. 

"And when the sun was going down, a deep sleep fell upon Abram; andlo, an horror of great darkness fell upon him. "

If we consider the sketch, given us in scripture, of the life of thispatriarch, we shall find that few have had equal manifestations of thedivine favor. But the light did not at all times shine on him. He hadhis dark hours while dwelling in this strange land. Here we find _anhorror of great darkness to have fallen upon him_. The language usedto describe his state, on this occasion, is strong. It expresses morethan the want of God's sensible presence. It describes a state similarto that of the psalmist, "While I suffer thy terrors I am distracted. "His sufferings probably bore an affinity to those of the Savior whenthe father hid his face from him; at which period there was more thanthe withdrawing of his sensible presence, the powers of darkness weresuffered to terrify and afflict him--"It was their hour"--God had lefthim in their hands. So Abram on this occasion. 

Just before God had smiled upon him--"Fear not, Abram: I am thyshield, and thy exceeding great reward. " Then all was light and love. "The candle of the Lord shone on his head. " When he complained that hehad no child to comfort him, or inherit his possessions, God promisedhim an heir, and countless progeny--"Look now toward heaven and tellthe stars, if thou be able to number them--So shall thy seed be. Andhe believed the Lord; and he counted it to him for righteousness. "What an occasion of joy? What strange manifestation of divine favor?They are scarcely paralleled in the history of man. But how sudden thereverse? The same day--_when the sun was going down_; lo! thebrightness disappears, and _an horror of great darkness fell uponhim_. 

A deep _sleep fell upon Abram_. This was not a natural sleep. There isno probability that he would have given way to weakness, and falleninto a common sleep, while engaged in covenanting with God; bindinghimself with solemn engagements, and receiving tokens of the divinefavor, and the promise of blessings for a great while to come. If hecould have slept while receiving such manifestations of the divinefriendship, it is not probable that his dreams would have beenterrifying: His situation would rather have inspired joyfulsensations, and exciting pleasing expectations. THAT which for want oflanguage more pertinent and expressive, is here termed sleep, seems tohave been divine ecstasy--such influence of the holy spirit operatingin the soul, as locked it up from everything earthly, and shut outworldly things, as effectually as a deep sleep, which shuts up thesoul and closeth all its avenues, so that nothing terrestrial can findadmittance. 

This was often experienced by the prophets, when God revealed himselfto them, and made known his will. Thus Daniel, when the angel Gabrielwas sent to solve his doubts, and let him into futurity--"Now as hewas speaking with me, I was in a deep sleep on my face toward theground. " The holy prophet, filled with fear at the approach of thecelestial messenger, could not have fallen asleep, like some carelessattendant in the house of God. Yet such is the language used toexpress his situation at that time, and afterwards on a similaroccasion. * The three disciples, who witnessed the transfiguration, experienced similar sensations--sensations which absorbed the soul, and shut out terrestrial objects, which the evangelist compares tosleep. 

* Daniel viii. 18, x. 9. 

But why was Abram's joy, occasioned by the communications of themorning, so soon turned to horror. 

The reasons are with him "Whose judgments are unsearchable, and hisways past finding out. " We may observe, however, that such is the wayof God with man, while here on trial. If at any time a person seemspeculiarly favored of heaven, something of a different nature iscommonly set over against it. Perhaps to remind him that this is nothis rest. We seldom enjoy prosperity without a sensible mixture ofadversity; or without somewhat adverse following in quick succession. "Even in laughter, the heart is sorrowful, and the end of mirth isheaviness. " Neither are special trials or sorrows sent alone; comfortsand consolations are usually joined with the, or soon succeed them. Ifwe consider the matter, we shall observe this in ourselves; and mayoften discover it in others. We see it in the history of thispatriarch, and that of many of his descendants. 

The pilgrimage of Jacob, how remarkably diversified with good andevil, with joy and sorrow? That also of Joseph--of Moses--of Daniel?At times each of these were raised high and brought low--sometimesfound themselves at the summit of earthly honor and felicity; at othertimes, were cast down, and hope seemed ready to forsake them. 

In the history of Job the same things are exemplified in stillstronger colors. That holy man experienced the extremes of honor andinfamy, joy and grief, hope and terror. The prophets and apostles, passed through scenes in many respects similar; their joys and sorrowswere contrasted to each other. Daniel's mournings and fastings werefollowed with remarkable discoveries and cheering revelations; but thedivine communications were almost too strong for frail humanity; theyfilled him with dismay, and had well nigh destroyed his mortal body. "He fainted and was sick certain days. "

St. Paul was "caught up into paradise and heard unspeakable words, which it was not possible for a man to utter"--had a view of theineffable glory of the upper world; but trials no less remarkable, andvery severe, were contrasted to those strange distinctions, and morethan earthly joys! "Lest I should be exalted above measure, throughthe abundance of the revelations, there was given me a thorn in theflesh, a messenger of Satan to buffet me, lest I should be exaltedabove measure. " *

* 2 Corinthians xii. 4-7. 

St. John suffered sore persecutions--was banished from the society ofhis fellow Christians, if not from the society of men. But divinediscoveries repaid all his sufferings--heaven's ineffable glories wereopened to his view! What he witnessed could be but very partiallycommunicated. Language is weak; only faint hints and generalintimations could be given of the "glory which is to be revealed. " Butthe suffering apostle enjoyed it, and was supported, yea, enrapturedby it. 

This life is filled with changes. Good and evil, hope and fear, lightand darkness, are set over against each other. The saints, while theydwell in the dust, sometimes walk in darkness, and have their hours ofgloom and horror--"The whole creation groaneth and travaileth togetherin pain until now--Even those who have the first fruits of the spirit, groan within themselves, waiting for--the redemption of the body. Those of whom the world is not worthy, are often in heaviness, throughmanifold temptations. "

We may wonder at these things: but when we consider them as ordered ofGod, the consideration, should calm our minds, and bring us to saywith the astonished Shunamite of old, "It is well. " *

* 2 Kings iv. 26. 

God doth not order sorrows to his creatures here, because he delightsin their sufferings. "He grieves not willingly, neither afflicts thechildren of men. He doth it for their profit, that they may bepartakers of his holiness. " And which of the saints hath not receivedbenefit from it? Who among them hath not sometimes been ready to adoptthe language of the psalmist, "It is good for me, that I have beenafflicted. "

"Born of the earth, we are earthly"--our afflictions naturallydescend. We are prone to set our affections on temporal things, andset up our rest where there is no abiding. Therefore do we needafflictions to keep us mindful of our situation. Such remains ofdepravity are left in the renewed, that prosperity often corruptsthem. But for the sorrows and sufferings ordered out to them, theywould forget God and lose themselves among the deceitful cares, andinfatuating allurements of this strange land. 

Intervals of comfort are also needful for them. Were these deniedthem, "the spirits would fail before God, and the souls which he hathmade. " And intervals of light and joy are given to refresh and cheer, and animate them to the duties required in this land of darkness anddoubt. But they are not intended to satisfy. They answer like ends tothe Christian during his earthly pilgrimage, as the fruits of Canaan, carried by the spies into the wilderness did to Israel whilejourneying toward the land of promise--serve to give them a glance ofthe good things prepared for them, to increase their longings afterthem, and animate them to press forward and make their way to thepossession. 

Such may be some of the reasons of those varied scenes through whichthe people of God are doomed to make their way to glory. 

Often the saints find themselves unable to penetrate the design ofheaven in the trials through which lies their way--especially in thehidings of God's face, so that they cannot discover him. This made nosmall part of Job's trial--"Behold I go forward but he is not there;and backward, but I cannot perceive him; on the left hand where hedoth work, but I cannot behold him; he hideth himself on the righthand that I cannot see him. " Could he have known the reasons of histrials it would have been a great consolations, but it was denied him, and the reasons of God's hiding his face from him, no less than thoseof his other trials. 

So it is also with others. The darkness which involves them makes partof their trials. It is a common trial of the saints. God will have hispeople "live by faith and walk by faith. " To live by faith, implieswant of light, and ignorance of the designs of providence. A greatpart of the good man's trial here, consists in trusting God withoutknowing why such things are required, or such trails ordered out tohim. In this way the saints had great trials under the formerdispensations. A veil was then spread over the method of grace, or wayin which God would bring salvation to men. Even the religious ritesenjoined by the law, were not understood, though they made part of theduties of every day; they remained mysterious, till Christ removed thecovering cast over them; made known the hidden mystery, and opened"the way into the holiest by his blood. "

Under every dispensation religion greatly consists in referring everything to God, and trusting in him, without being let into his designs, or knowing reasons of his orders. "Blessed is he who hath not seen andyet hath believed"--Blessed is he who without penetrating the designsof heaven trusts in God, and conforms to his requirements, notdoubting but all will turn out right--that God will lead him in rightways, though they may be ways which he knows not. 

Abram discovered much of this temper--in obedience to divine order heleft his father's house, and "went forth, not knowing whither hewent. " And afterwards, when commanded of God, he took a three daysjourney, to offer his son, Isaac, at the place which should be shewnhim. 

The trial of this patriarch, recorded in the text, might be, atthat time particularly necessary. God had then admitted him to specialnearness; and special trials might be requisite to keep him humble, and prevent high thoughts of himself. For such is fallen human nature, that particular distinctions, even divine communications, though ofgrace, are apt to be abused; to foster pride! Though man is poor anddependant, pride is a sin which very easily besets him. If Paul neededsomething to keep him humble when favored with revelations, why notAbram? Abram was then in the body--compassed with infirmity--liableto temptation, and prone to seduction. God knew his state--correctedhim therefore, to give him a sense of demerit, when he received himinto covenant and engaged to be his God. 

Another design of his darkness and horror at that time, might be tofill him with awe and reverence of the divine majesty. Had heexperienced nothing of this kind, the strange familiarity to which hehad been admitted of the most high, might have diminished his fear ofGod, and caused him to think lightly of the great supreme. 

The horror and distress he now experienced might also serve to preparehim for holy joy, when God should lift on him the light of hiscountenance. Light and joy are most refreshing when they followdarkness and terror. Therefore the joy of those who have been prickedin their hearts for sin and made to know its exceeding sinfulness, when they are brought to hope in divine mercy, and believe themselvesforgiven of God. There is reason to believe that the sorrows of thisstate will give a zest to the joys of heaven--the darkness of thisstate, to the light of that in which darkness is done away--the fearand concern here. 

Some think that what Abram experienced on this occasion was intendedto intimate God's future dealings with his family. They were honoredby being taken into covenant with God, but were to pass through thehorror and darkness of Egyptian bondage--the distress of a wildernessstate, and a war with the Amorites, before they should enjoy thepromised land. Some conceive Abram's sufferings at this time, designedto prefigure the legal dispensation, under which his seed were tocontinue long and suffer many things. However this might be, we knowthat Abram did not find rest in this weary land, unallayed withsorrow. He was doomed to make his way through darkness, doubts anddifficulties. 

Such was the portion of this father of the faithful, while he remainedin the body and continued on trail. The same is the portion of all thesaints. "This is not their rest, because it is polluted. " Rest is notto be found on earth. When the remains of sin shall be purged away, there will be no more darkness, fear or horror. "The former thing willpass away"

These considerations teach us what we have to expect while wetabernacle in clay--namely, trials and difficulties, doubts anddarkness--these must be here our portion. Though we may be children ofGod, we are not to expect exemption from them till the earthly houseof our tabernacle is dissolved and we are clothed on with our housewhich is from heaven. 

Those who are strangers to religion may flatter themselves that shouldthey attain renewing grace and get evidence of it, they should no moresuffer from fear or horror, or the hidings of God's face, but that Godwould smile incessantly upon them and cause them to go on their wayrejoicing. But this is far from being the case. Though when personsfirst attain a hope towards God, they are glad, their joy is sooninterrupted--doubts and fears arise--their way is dark--"God hidethhis face that they cannot behold him. O that I were as in months past--when God preserved me--when his candle shined upon my head, and byhis light I walked through darkness--when the Almighty was yet withme. "

This hath been the complaint of many others beside benighted Job. Itis often the language of the saints while in this dark world. "Godoften hides his face from those whom his soul loves, so that they walkon and are sad. " This makes them long for heaven, because there "willbe no night there, neither sorrow, nor crying, nor any more death. "

In this life sanctification is imperfect. The saints carry about inthem a "body of death. " While this continues, they cannot haveuninterrupted peace, but must have intervals of darkness and doubt. Those who have gone before us have often been troubled and distressed, and gone on their way sorrowing. 

This is the fruit of sin. Man was doomed to it at the apostasy. Ithath been from that time the portion of humanity. None hath beenexempted. Those whom St. John saw walking in white robes and rejoicingin glory, had "come out of great tribulation. "

We can hope for nothing better than to "be followers of them whothrough faith and patience inherit the promises. " We must travel thesame road and can promise ourselves no better accommodations on ourjourney. If Abram, the friend, of God, felt _horror of greatdarkness_, after he had been called of God, we have no reason toexpect trials less severe. 

Let us not be discouraged, or saint in our minds. The way to glorylies through this dreary land--to us there is no other way. But theend will be light. If we keep heaven in our eye, and press on unmovedby the difficulties, and unawed by the dangers which lie in our way, "our labor will not be in vain in the Lord. " God will be with us. Hewill not leave us comfortless; but will support us under difficultiesand guard us to his kingdom. After we shall have suffered awhile, hewill call us from our labors, and reward us with eternal rewards. "Then shall we obtain joy gladness, and sorrow and mourning shall fleeaway. " And the time is short. 

"He which testifieth these things, saith, surely I come quickly. Amen. " May we have such evidence of an interest in him, as may disposeus to answer, "Even so come Lord Jesus. "

 * * * * * *

SERMON VI. 

Divine Impartiality Considered. 

Romans ii. 11. 

"For there is no respect of persons with God. "

The divine impartiality is often asserted in the holy scriptures; andthe assertion coincides with our natural ideas of deity. The pagansindeed attributed to their Gods, the vices, follies and weaknesses ofmen! But the beings whom they adored were mostly taken from amongmen, and might be considered as retaining human imperfections, --Hadunbiased reason been consulted to find out a supreme being, adifferent object would have been exhibited to view. But it is naturalto mankind to fancy the deity such an one as themselves. The origin of many erroneous conceptions of the divinity may be foundin the persons who entertain them. To the jaundiced eye, objectsappear discolored. To a mind thoroughly depraved, the source of truthmay seem distorted. Therefore the hope of the Epicure--therefore theportrait which some have drawn of the divine sovereign, ratherresembling an earthly despot, than the Jehovah of the bible! YET Godis visible in his works and ways. "They are fools and without excuse, who say, there is no God. " And as far as God appears in the works ofcreation and providence, he appears as he is. Passion, prejudice, ordepravity may disfigure or hide him; but as far as the discoverieswhich God hath made of himself are received, his true character isdiscerned. 

Of this character impartiality constitutes an essential part. "God isa rock, his work is perfect; for all his ways are judgment; a God oftruth, and without iniquity; just and right is he. "

This representation agrees with reason. According to his sense of it, every man will subscribe it. Yet different apprehensions areentertained respecting the divine impartiality, as respecting everything else. The ideas which some receive others reject asunreasonable. This is not strange. Minds differ, no less than bodies. 

We propose, with deference, now to _exhibit our views of thisinteresting subject, the divine impartiality_, especially as itrespects man. 

This is the branch of divine impartiality referred to in the text, andcommonly in the scriptures--_There is no respect of PERSONS with God_. 

It is important that we form just apprehends on this subject. Mistakesmight inspire groundless expectations, and occasion practical errors, dishonorable to God, and mischievous to man. But those which are just, have a tendency to produce sentiments of rational respect andreverence for the supreme Governor and to point to the way of peaceand blessedness. 

Impartiality doth not require an equality of powers or advantages--that creatures should in this view be treated alike, or made equal. Infinite wisdom and power are not restricted to a sameness in theirplastic operations, or providential apportionments. Neither is thissameness the order of heaven. 

The number of creatures is great. We cannot reckon them up in order;nor the different species. Among the myriads of the same species, arediscriminations, sufficient to distinguish them from one another. Weobserve this in our race. And in the creatures beneath us. Amongmankind these differences are most noticeable and most interesting. They relate to every thing which belongs to man--to the mind, and tothe body, and to the powers of each--to the temper--appetites--passions--talents--trials--opportunities, and means of information. There is in every respect an almost infinite variety--differenceswhich run into innumerable particulars. Variety may be considered as adistinguishing trait in the works, and ways of God. And all is right. When we consider the hand of God and his providential influence inthem, we seem constrained to adopt the language of the psalmist, "OLord how many are thy works? In wisdom hast thou made them all: Theearth is full of thy riches. "

These are displays of divine sovereignty. They are beyond ourcomprehension. "We see, but we understand not. " Of many things broughtinto being by divine efficiency, we know neither the design nor use--can only say, "Thou Lord hast created all things, and for thy pleasurethey are and were created. "

The same observation is applicable to the different situations inwhich God hath placed creatures of the same class, and the differenttalents committed to them--God hath doubtless his reasons for thesediscriminations, but hath not revealed them. 

By nothing of this kind is the divine impartiality affected; with noneof them is it concerned. God is pleased to try some with ten talents, others with five, others with only one. That "so it seems good in hissight, " is all we know about it; and all we need to know. Should weattempt to pry into it, the answer given by our Lord to an officiousenquirer respecting another, might be applied--"What is that to thee?"

The divine impartiality is only concerned to apportion the rule ofduty to the powers and advantages imparted, and to give to each oneaccording to the manner in which he shall have conformed to the rulegiven to direct him, making no difference, other than they may haveaffected differently the parts assigned them, or had more or fewertalents. 

If this definition of impartiality is just, we may infer that Godrequires of man only "according to that which he hath;" and that inthe final adjustment nothing will be done by partiality, or preferringone before another. 

Could not these be predicated of the supreme governor, we would notattempt to vindicate his character as an impartial being. The latterwe conceive chiefly respected in the text. Shall treat of eachbriefly. 

That God requires of man only "according to that which he hath, " isequally the language of reason and revelation. Our Savior teacheth, that the divine rule will be the same, in this respect, as that whichgoverns good men--"Unto whom much is given, of him shall much berequired; and to whom men have committed much, of him will they askthe more. "

The apostle had a particular reference in the text to the decisions atthe great day, when "everyone must give account to God, and receivethe deeds done in the body"--and insists that the situation in whicheach person had been placed, and the rule given for his direction willthen be brought into the reckoning, and that each one will be judged, and his state determined by the law, under which he had lived andacted during his probation. This is the spirit of the context fromverse six to the sixteenth, inclusive. "Who will render to every manaccording to his deeds: To them who by a patient continuance in welldoing, seek for glory, and honor and immortality, eternal life: But tothem that are contentious, and do not obey the truth, but obeyunrighteousness, indignation and wrath; tribulation and anguish, uponevery soul of man that doeth evil; of the Jew first, and also of theGentile: But glory, and honor, and peace, to every man that workethgood; to the Jew first, and also to the Gentile. _For there is norespect of persons with God_. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the lawshall be judged by the law. For not the hearers of the law are justbefore God, but the doers of the law shall be justified. (For when theGentiles which have not the law, do by nature the things contained inthe law, these having not the law, are a law unto themselves; whichshew the works of the law written in their hearts, their consciencealso bearing witness, and their thoughts the mean while accusing, orelse excusing one another. ) In the day when God shall judge thesecrets of men, by Jesus Christ, according to my gospel. "

This whole paragraph is an illustration of divine justice andimpartiality as exercised toward mankind. It shows that they are herefor trial--that those who act uprightly will meet the divineapprobation, and be rewarded with eternal rewards; but that acontentious disregard of duty, and willful continuance in knownwickedness will be the object of divine indignation, which willoccasion tribulation and anguish that in the decisions at the greatday, family and national distinctions will be disregarded--that itwill be required of every one according to the talents committed tohim, and no more, whether he be Jew or Gentile. 

Some have doubted whether those left to the light of nature couldpossibly meet the divine approbation and find mercy with God; or werenot doomed without remedy to suffer the vengeance of eternal fire. This we apprehend to be here determined. "Those who have not the law, may do by nature, the things contained in the law; and the doers ofthe law shall be justified. "

By "doing the law, " no more is intended than acting sincerely, according to the light imparted. Perfect obedience is not attainableby imperfect creatures--cannot therefore be here intended by theapostle. His evident meaning is, that sincerity is accepted of God, and rewarded with the rewards of grace, and equally of the Gentile, asof the Jew; _for there is no respect of persons with God_. 

Adults, privileged with gospel light, must believe and obey thegospel. To them is that declaration addressed--"He that believeth andis baptized shall be saved; but he that believeth not shall bedamned. " This hath no relation to those who have not the means offaith. "What the law saith, it saith to those who are under it. " Thesame is true of the gospel. 

The equal justice of God in giving to every one according to hisworks, or to his improvement of talents, is the spirit of the text andcontext, and of many other scriptures. Yea, this one of those greattruths which are borne on the face of revelation--"If ye call on theFather, who, _without respect of persons_, judgeth every man accordingto his works, pass the time of your sojourning here in fear. "

Some objections to the preceding definition of divine impartiality aresubjoined, with very brief replies. 

It is said "We must be born again or we cannot see the kingdom ofGod, " and regeneration is the work of God, or effect of divineinfluence. 

That necessary change, is indeed the work of God, but not to theexclusion of human cooperation. The holy spirit strives with all whohave the means of grace. None are wholly destitute of supernalinfluences--of awakenings and convictions, or devoid of power tocherish or to resist them. This is intimated in the warnings to bewareof grieving or quenching the spirit. Could men only oppose divineinfluence in renovation, they would never be exhorted of God "to makethemselves new hearts, and turn themselves that they may live. " *

* Ezekiel xviii. 31. 

But natural men are said to be "dead in sin"--and can the dead doaught which tends to their own resurrection?

The renewed are said to be "dead to sin"--Can they do nothing whichtends to wickedness?+ Metaphors must be understood with latitude. Weshould involve ourselves in many absurdities, by always adhering tothe literal sense of those used in scripture. Were we to adhere in allcases to the literal sense, we should believe Christ to be a rock, adoor, a vine, and receive the Romish doctrine of transubstantiation. 

+Romans vi. 2. 11. 

But is not "every imagination of the thoughts of sinners hearts, " saidin scripture to "be only evil continually?"

Such is said to have been the state of antediluvian sinners, when thespirit had ceased to strive with them, agreeably to the threatening. *

* Genesis vi. 3. 

It is a representation of the last grade of human depravity; but notapplicable to every natural man. Those who are unrenewed are not allequally depraved. Some "are not far from the kingdom of God. "--In someare things lovely in the Savior's eyes. "Then Jesus, beholding him, loved him. " +

+ Mark xii. 24. X. 21. 

It is further asked, Whether every motion toward a return to God, isnot the effect of divine influence? And whether divine influence dothnot necessarily produce effect?--We answer, To suppose man not capable of acting, but only of being acted on, oracted with, is to exculpate his enmity against God, and opposition tohis law and gospel. To suppose his enmity and opposition to be theeffect of divine influence, is to excuse them. Blame rests with theefficient. The creature cannot be culpable, because he is what Godmade him; or while he remains what he was made of God. To denominateeither temper or conduct morally good or evil, consent is necessary, to suppose consent, in the creature, to be the effect of almightypower operating upon it, nullifies it to the creature, in a moralview. The work of God cannot be the sin, or holiness, of the creature. 

But depravity and wickedness are wrong, and criminal, apart from allconsideration of their source--they are so in themselves. 

They cannot therefore be from God, but must have some other source. The creature which vitiates another, is viewed as culpable, though itonly tempts to wickedness, which is all a creature can do to vitiateanother, and leaves the tempted ability to retain integrity; what mustthen be our views of a being whom we conceive to produce the sameeffect _by an exertion of Almighty power_?--"God cannot be temptedwith evil, neither tempteth he any man, " Is it then supposeable thathe can produce it by direct efficiency?

But suppose him to produce it, Suppose it to derive immediately fromhim. Is its nature altered? Is it less criminal or odious?

God forbid that we should make the supposition! It is a compound ofabsurdity and blasphemy! As well may we suppose the sun to diffusedarkness! They "trusted in lying words, who said of old, We aredelivered to do abominations. " We fear the Lord; "and will ascriberighteousness to our Maker. "

But doth not God choose some to eternal life, and to this end bringthem into his kingdom, and leave others to perish in their sins?

God chooseth those who hear his voice, and cherish the divineinfluences, and leaves those who refuse his grace and grieve hisspirit. "Behold, I stand at the door and knock; _if any man hear myvoice, and open the door_, I will come in to him, and sup with him, and he with me. Every one that asketh receiveth; hath that seeketh, findeth; and to him that knocked it is opened, " Asking is antecedentto receiving; seeking, to finding; and knocking is the work of thoseyet without. When trembling, astonished Saul, of Tarsus enquired, "Lord, what wilt thou have me to do?" he was directed by one sent ofChrist--"The Lord said to Annanias, Arise--go--enquire--for one calledSaul of Tarsus: _For, behold, he prayeth_. "

It is further asked, Whether God doth not act as a sovereign, in hischoice of those whom he sanctifies and saves?

God acts as a wise and impartial sovereign. God is not a sovereign inthe sense in which most earthly monarchs are so. Whim, caprice, passion, prejudice often influence their preferences of some toothers. Not so the divine sovereign. There are reasons for all hisdiscriminations. They may be veiled at present from our view; but willone day appear--"The day will declare them, " and justify God in them. *

*1 Corinthians iii. 13. 

But the elect, it is said, "are chosen from the foundations of theworld; before they have done either good or evil. "

Election is indeed, "according to foreknowledge. " "Whom God didforeknow, he also did predestinate to be conformed to the image of hisSon. "

But God could not foreknow, say some, how a free moral agent wouldact, unless he had first determined how he should act!

_A free moral agent, all whose volitions and actions, are fixed by animmutable decree_! We are ignorant how God knows, or how he foreknows. Perhaps past and future relate only to creatures, Every thing may bepresent to the divine mind--with God there may be _an eternal Now_. "Beloved, be not ignorant of this one thing, that one day is with theLord as a thousand years, and a thousand years as one day. " Much whichis known to us, is locked up from creatures below us--they can form noideas about it. Still less do we know of God, or the manner of thedivine perceptions. The distance between God and us, is infinitelygreater than between us and creatures of the lowest grade. It istherefore impossible for us to make deductions from the divineperceptions, or determine any thing about them. When tempted to it weshould remember the caution given by Zophar, --"Canst thou by searchingfind out God? Canst thou find out the Almighty to perfection? It ishigh as heaven; what canst thou do? deeper than hell; what canst thouknow?" *

* Job xi. 7, 8. 

But as the whole human race are sinners, deserving only of punishment, is not God at liberty to choose from among them, whom he pleaseth tosanctify and save, and pass by, and leave whom he pleaseth, to punishin their sins?

We have no claim on divine justice. All mankind might have been leftto perish. But they are not thus left of God, He hath found a ransom;and offers salvation to all. No differences will be eventually madeamong men without reasons. And the reasons will be in them--_For thereis no respect of persons with God_. 

But suppose two persons to be equally guilty and deserving ofcondemnation, may not God make one of them a vessel of mercy, and theother a vessel of wrath? Would the latter have occasion to complain?Or could injustice be charged on God?

We should not dare to charge him with injustice, did we know such acase to happen--neither do we presume to determine what God hatharight to do. But we are sure that no such case ever will happen--thatGod will not make an eventual difference in those who are alike, for_there is no respect of persons with God_. 

Some may find mercy who may appear to us less guilty than some otherswho may perish in their sins. But it belongs not to us to estimatecomparative guilt. It requires omniscience. "The judge of all theearth will do right. "

INFERENCES

Mankind are here on trial. Different talents are committed to them. God acts as a sovereign in apportioning betrustments, and will observeexact impartiality in adjusting retributions. 

The idea of talents implies ability to improve them. Gospelapplications speak such to be our state--they are adopted to no otherstate. 

The fatalist, and those who conceive every human volition andaction to be the effect of divine agency, have no rational motive, todo, or suffer for religion. "Let us eat and drink, for tomorrow wedie. "

However we may amuse ourselves with idle speculations, this life isapprobation season. --Our use or abuse of the talents we possess willdetermine us to happiness, or misery, honor or infamy. 

"All have sinned, and are guilty before God--In his sight shall no manliving be justified"--our sole desert is punishment. But God hath hadmercy on us--provided a Savior, and offers us salvation. The offer isuniversal--"Whosoever will let him come. "

That _there is no respect of persons with God_, is alike the dictateof reason and revelation, We have only to act with integrity beforeGod, relying, on his grace in Christ, and his grace will be sufficientfor us. 

The man who had the one talent, neglected it, under pretence that heserved a hard master, who required things unreasonable and impossible--he was condemned; but _only_ for neglecting the talent which hepossessed. 

It is required of a man according to that which he hath--this he canrender--the neglect will be fatal. We must all appear before thejudgment seat of Christ, that we may receive the deeds done in thebody, according to that which we have done, whether good or bad. ForGod will bring every work into judgment, with every secret thing, whether it be good or evil. 

An unseen hand is constantly writing down our volitions and actions, to be reserved to judgment. Ere long the books will be opened, whichwill open every heart, and life. Not a circumstance which goes toconstitute a state of trial, will be omitted--all will be brought intothe reckoning, and serve to determine our eternal state. 

That state will be determined by the use which we shall have made oflife, and the advantages which we enjoyed in it. The divineimpartiality will then appear--"The ungodly will be convinced of theirungodly deeds--and of their hard speeches, which they have spokenagainst God. " None will complain of injustice--none of the condemnedpretend that they receive aught, which others circumstanced as theywere, and acting as they acted, would not have received from the handthat made them. "Every mouth will be stopped. "

This, fellow mortals is our seed time for eternity. "Be not deceived;God is not mocked; for whatsoever a man soweth, that shall he also ofthe Lord, whether he be bond or free--every man shall receive his ownreward, according to his own labor. "

Not only the state into which we are to enter at death, but the rankwe are to hold in it depend on present improvement. All the sanctifiedwill be saved; all who die unrenewed will be damned. But there willbe different grades, both in the upper and lower worlds. Of the saints, some "will be scarcely saved. " To others "will be ministered anabundant entrance into the kingdom of Christ. " There are also greatestand least in the kingdom of heaven. And among those exiled the worldof light, differences will be made, suited to the different degrees ofcriminality. Capernaum will receive a more intolerable doom thanSodom. *

* Matthew xi. 23, 24. 

All these discriminations will be built on the present life, and riseout of it. This will be so abundantly manifested, "when God shalljudge the world in righteousness, " that an assembled universe willconfess, That _there is no respect of persons with God_. 

 * * * * * *

SERMON VII. 

Moses' Prayer to be blotted out of God's Book. 

Exodus xxxii. 31, 32. 

"And Moses returned unto the Lord and said, 'Oh! this people have madethem gods of gold. Yet now, if thou wilt, forgive their sin; and ifnot, blot me, I pray thee, out of thy book which thou hast written. '"

This is one of the most difficult passages in the holy scriptures. Many haven attempted to explain it, and in our apprehension, failed inthe attempt. Some will entertain like opinion of the following. Perhaps justly. We are no less fallible than others. 

In matters which have engaged the attention of the learned, and inwhich they have differed, assurance is not perhaps to be expected. Butas we are forbidden to call any man master, we have ventured to judgefor ourselves respecting the meaning of the text, and now lay beforethe reader the result of our attention to it; not wishing to obtrudeour opinion upon him; but leaving him to form his own as he may findoccasion. 

Some suppose that a person must be willing to be damned for the gloryof God, or he cannot be saved; and this scripture hath been alleged inproof. After a few observations, _to shew that the supposition iserroneous and absurd; we shall exhibit the various constructions whichhave been put on the text, by several expositors; then give our ownsense of it; and close with a few reflections_. 

The supposition that man must be willing to be damned, in order to besaved, is in our apprehension, erroneous and absurd. It supposes adesire of God's favor to be an unpardonable offence; and a contempt ofit a recommendation to his regard! It supposes that God will banishthose from his presence who long for it; and bring those to dwell init who do not desire it! A supposition, which, in our view, carriesits own confutation in it. For the all important inquiry is, confessedly, how to obtain salvation? The solution which thesupposition exhibits, is this, _by being willing not to obtain it_!

God cannot issue an order, making it the duty of man to be willingto be damned. To be willing to be damned, implies a willingnessto disobey God, refuse his grace, and continue in unbelief andimpenitence! Should we suppose it possible for God to issue theorder, obedience would be impossible, and equally to those of everycharacter. The hardened sinner, cannot be thought capable of love toGod, which will dispose him to suffer eternally for God's glory. Hemay do that which will occasion eternal sufferings, but not out ofobedience to God--not with design to glorify him. 

Neither can the awakened sinner be considered as the subject of suchlove of God. They see indeed the evil. Awakened Sinners are not loversof God. They see indeed the evil of sin, and are sensible of itsdemerit? that they deserve destruction. But this doth not reconcilethem to destruction, and make them willing to receive it. They trembleat the thoughts of it, strive against sin, and cry after deliverance. Were they willing to be damned, they would not be afraid of beingdamned, or seek in anyway to avoid it. 

It is equally impossible for the saint to be reconciled to damnationas will appear, by considering what it implies. It implies the totalloss of the divine image, and banishment from the divine presence andfavor! It implies being given up to the power of apostate spirits, andconsigned to the same dreary dungeon of despair and horror, which isprepared for them! It implies being doomed to welter in woeunutterable, blaspheming God, and execrating the creatures of God, "world without end!"

When people pretend that they are willing to be damned for the gloryof God, they "know--not what they say nor whereof they affirm. " Theyleave out the principal ingredients of that dreadful state. Bid theytake them into the account, they would perceive the impossibility ofthe thing. To suppose it required is to blaspheme God--to pretend thatman can submit to it, is to belie human nature--to conceive that achild of God can reconcile himself to it, is to subvert every justidea of true religion. To require it, God must deny himself! Toconsent to it, man must consent to become an infernal! The statementof the case is a refutation of the scheme. 

But if God's glory requires it, will not this reconcile the good andgain their consent?

God's glory doth not--cannot require it. "The spirit of the Lord isnot straightened. " Human guilt and misery are not necessary to God'shonor. 

It is necessary that divine justice should be exercised on those whorefuse divine grace; but not necessary that men should refuse divinegrace. "As I live, saith the Lord God. I have no pleasure in the deathof the wicked; but that the wicked turn from his way and live. "

Such is the language of revelation; and the measures which God hathadopted relative to our guilty race speak the same language. He hathprovided a city of refuge, and urges the guilty to "turn to the stronghold. "--He weeps over obstinate sinners who refuse his grace? "Howshall I give thee up? How shall I deliver thee?" But rejoiceth overthe penitent, as the father rejoiced over the returning prodigal. 

God would not have provided a Savior, and made indiscriminate offersof pardon and peace had he chosen the destruction of sinners, and hadtheir ruin been necessary to his honor. But God hath done thesethings, and manifested his merciful disposition toward mankind. 

We have no need to "do evil that good may come. Our unrighteousness isnot necessary to commend the righteousness of God. "

How then, are we to understand the prayer of Moses, placed at the headof this discourse--_blot me, I pray that, out of thy book which thanhast written_?

As this is one of the principal passages of scripture which areadduced to support the sentiment we have exploded, a few things may bepremised, before we attempt to explain it. 

I. Should it be admitted that Moses here imprecated utter destructionon himself, it could not be alleged as a precept given to directothers, but only as a solitary incident, in the history of a saint, who was then compassed with infirmity. And where is the humancharacter without a shade? This same Moses neglected to circumcise hischildren--broke the tables of God's law--spake unadvisedly with hislips--yea, committed such offences against God, that he was doomed todie short of Canaan, in common with rebellious Israel. 

II. The time--in which it hath been particularly insisted that aperson must be willing to be damned for God's glory, is at hisentrance on a slate of grace; but Moses had been consecrated to theservice of God long before he made this prayer. Nothing, thereforerespecting the temper of those under the preparatory influences of thespirit can be argued from it. 

III. Should we grant that Moses here imprecated on himself thegreatest evil, a sense of other people's sins, and not a sense of hisown sins, was the occasion. But, IV. No sufferings of his could have been advantageous to others, hadbe submitted to them for their sake. Had he consented to have been acastaway--to have become an infernal, as we have seen implied indamnation, this would not have brought salvation to Israel. Moses'hatred of God, and his sufferings and blasphemies, would not haveatoned for the sins of his people, or tended in any degree to turnaway the wrath of God from them. 

It seems surprizing that the whole train of expositors should considerthis good man as imprecating evil on himself for the good of others, when it is obvious that others could not have been benefited by it. For though expositors differ respecting the magnitude of the evil, they seem to agree that he did wish evil to himself, and pray that hemight suffer for his people! We have seen no expositor who is anexception. 

But let us attend to the prayer. _Oh! this people have sinned a greatsin; yet now, if thou will, forgive their sin; and if not, blot me, Iprey thee, out of thy book_. 

We know the occasion. Israel had fallen into idolatry while Moses wason the mount--had made an idol, and bowed in adoration before it. Godtold Moses what they had done--threatened to destroy them--excusedMoses from praying for them, which had before been his duty, andpromised to reward his faithfulness among so perverse a people, if hewould now "hold his peace, and let God alone to destroy them. "But Moses preferred the good of Israel to the aggrandisement of hisown family, earnestly commended them to the divine mercy, and obtainedthe forgiveness of their sin--"The Lord repented of the evil whichhe thought to do unto them. " But he gave at that time no intimation ofhis merciful purpose toward them. 

When Moses came down and found the congregation holding a feast totheir idol, he was filled with grief and indignation; and tookmeasures immediately to punish their sin and bring them to repentance. He first destroyed their idol and then about three thousands of theidolaters, by the sword of Levi, who at his call, ranged themselves onthe Lord's side. The next day, fearing that God would exterminate thenation, agreeably to his threatening, Moses gathered the tribes, settheir sin before them, and told them that he would return to thedivine presence and plead for them, though he knew not that God wouldhear him. "Ye have sinned a great sin; and now I will go up unto theLord; _peradventure_ I shall make an atonement for your sin. _AndMoses returned unto the Lord and said, Oh! this people have sinned agreat sin, and have made them gods of gold. Yet, now, if thou wilt, forgive their sin; and if not blot me, I pray thee, out of thy bookwhich thou hast written_. "

Moses meaning, while praying for Israel, is obvious; but the petitionoffered up for himself is not equally so--_blot me, I pray thee, outof thy book_. 

Four different constructions have been put on the is prayer--Someconsider Moses as imprecating damnation on himself, for the good ofhis people--Some as praying for annihilation, that they might findmercy--Some as asking God that he might die with them, if they shoulddie in the wilderness--Others, that his name might be blotted out ofthe page of history, and his memory perish, should Israel be destroyedand not reach the promised land. 

"Blot me" (saith Mr. Cruden) "out of thy book of life--out of thecatalogue, or number of those that shall be saved--wherein Moses doesnot express what he thought might be done, but rather wisheth, if itwere possible, that God would accept of him as a sacrifice in theirstead, and by his destruction and annihilation, prevent so great amischief to them. " *

* Vid. Concordance, under BLOT. 

Docr. S. Clark expresseth his sense of the passage to nearly the sameeffect. 

Did Moses then ask to be made an expiatory sacrifice for the sin ofIsrael! Or did he solemnly ask of God what he knew to be sounreasonable that it could not be granted!

There is no hint in the account given of this affair, that Mosesentertained a thought of being accepted in Israel's stead. He did notask to suffer _that they might escape_--he prayed _to be blotted outof God's book_, if his people could not be forgiven--_If thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy bookwhich thou hast written_. 

Mr. Pool considers Moses as praying to be annihilated that Israelmight be pardoned! "Blot me out of the book of life--out of thecatalogue, or number of those that shall be saved. I suppose Mosesdoth not wish his eternal damnation, because that state would implyboth wickedness in himself and dishonor to God; but hisannihilation, or utter lose of this life, and that to come, and allthe happiness of both of them. Nor doth Moses simply desire this, butonly comparatively expresseth his singular zeal for God's glory, andcharity to his people; suggesting that the very thoughts of thedestruction of God's people, and the reproach and blasphemy whichwould be cast upon God by means thereof, were so intolerable to him, that he rather wished, if it were possible, that God would accept himas a sacrifice in their stead, and by his utter destruction prevent sogreat a mischief. " *

* Vid. Pool in locum. 

Could the learned and judicious Mr. Pool seriously believe thatinspired Moses prayed for annihilation! Or consider him asentertaining a suspicion that a soul could cease to exist! Or could heconceive him as deliberately asking of God to make him an expiatorysacrifice! Or harboring a thought that the sin of his people might beatoned by his being blotted out from among God's works!--Strange!

Mr. Henry considers Moses as praying to die with Israel, if they mustdie in the wilderness. --"If they must be cut off, let me be cut offwith them--let not the land of promise be mine by survivorship. Godhad told Moses, that if he would not interpose, he would make him agreat nation--No said Moses, I am so far from desiring to see my nameand family, built on the ruins of Israel, that I choose rather to diewith them. " *

* Vid. Henry in loc. 

If such is the spirit of this prayer, Moses does not appear resignedto the divine order, but rather peevish and fretful at thedisappointment of his hope, which he had till then entertained. He hadexpected to lead Israel to the land of promise; if not indulged, seemsnot to have cared what became of himself or his family; and is thoughthere to address his maker, offering distinguishing favors to him, asDaniel did Belthazzar--"thy gifts be to thyself, and give thy rewardsto another--I desire none of them for myself or mine--If Israel die inthe wilderness, let me die with them"--From angry Jonah such a replyto the kind offers of a gracious God might not surprize us; but it wasnot to have been expected from the meekest of mankind. DOCT. HUNTER, in his biographical lectures, explodes this idea of Moses' asking tobe damned for the salvation of Israel, and shews the absurdity of thatconstruction of the text, but understands him as praying to diehimself, before sentence should be executed on his people, if theywere not pardoned. And in the declaration, _whosoever hath sinnedagainst me, him will I blot out of my book_, he discovers anintimation, that that offending people should die short of thepromised land! A discovery without a clew. This sin of Israel waspardoned. Sentence of death in the wilderness was occasioned by asubsequent act of rebellion, as will be shewn in the sequel. *

* Vid. Hunter's Lect. Vol. Iv. Lect. Iv

Mr. Fismin considers Moses as here praying to be blotted out ofthe page of history, if Israel were not pardoned; so that no record ofhis name, or the part which he had acted in the station assigned him, should he handed down to posterity. An exposition differing from theplain language of sacred history--_Blot me, I pray thee, out of thybook, which thou hast written_. The page of history is written by man. 

Such are the constructions which have been put on this scripture. Theconsiderations which have been suggested, oblige us to reject themall, as founded in mistake. Our sense of the passage, and the reasons, which in our apprehension, support it, will be the subject of anotherdiscourse. 

 * * * * * *

SERMON VIII. 

Moses' Prayer to be blotted out of God's Book. 

Exodus xxxii. 31, 32. 

"And Moses returned unto the Lord and said. Oh! this people have sinneda great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy bookwhich than hast written. "

In the preceding discourse we endeavored to show that the idea ofbeing willing to be damned for the glory of God is not found in thetext--that the sentiment is erroneous and absurd--then adduced theconstructions which have been put on the text by sundry expositors, andoffered reasons which oblige us to reject them as misconstructions. 

It remains, _to give our sense of the passage--the grounds on which itrests--and some reflections by way of improvement_. 

As _to our sense of the passage_--We conceive these puzzling words ofMoses to be no other than a prayer for himself--that his sins whichmight stand charged against him in the book of God, might _be blottedout_, however God might deal with Israel. "SINS are compared to debts, which are written in the creditor's book, and crossed, or blotted out, when paid. * Man's sins are written in the book of God's remembrance, or accounts; out of which all men shall be judged hereafter. + And whensin is pardoned it is laid to be blotted out. ++ And not to be foundany more, though sought for. " +++

* Matthew vi. 32. + Revelations xix. 12. ++ Isaiah xliv. 22. +++ Jeremiah l. 20. --Vid. Cruden's Concord. Under BLOT. 

When a debtor hath paid a debt, we are at no loss for his meaning, ifhe requests to be crossed, or blotted out of the creditor's book;nor would doubt arise should one to whom a debt was forgiven preferlike petition. "You will please to blot me out of your book. "

Though Moses had taken no part in this sin of Israel. He knew himselfa sinner; and when praying for others: it is not likely he wouldforget himself. The occasion would naturally suggest the value, yeathe necessity of forgiveness, and dispose him to ask it of God. Whenothers are punished, or but just escape punishment, we commonly lookat home, and consider our own state; and if we see ourselves indanger, take measures to avoid it. To a sinner the only way of safetyis, repairing to divine mercy, and obtaining a pardon. That Moseswould be excited to this by a view of Israel, at this time, is areasonable expectation. 

That such was the purpose of Moses' prayer for himself is clearlyindicated by the answer which was given to it--For the _blotting outof God's book_, is doubtless to be understood in the same sense in theprayer, and in the answer; and the latter explains the former. 

_Oh! this people have sinned a great sin--Yet now, if thou wilt, forgive their sin; and if not_--if thou wilt not forgive their sin--_blot me, I pray thee, out of thy book, which thou hast written. Andthe Lord said unto Moses_, WHOSOEVER _hath sinned against me, HIM willI blot out of my book_: THEREFORE _now go lead the people unto theplace of which I have spoken unto thee_. 

The passage thus presented to our view, seems scarcely to need acomment; but such sad work hath been made of this text, and suchstrange conclusions been drawn from it that it may be proper tosubjoin a few remarks. 

That God had threatened to "destroy that people and blot out theirname from under heaven"--that Moses had prayed for them--and that "theLord had repented of the evil which he thought to do unto them" wehave seen above. And here Moses is ordered to resume his march, andcarry up the tribes to the promised land, and the reason is assigned--"_whosoever_ hath sinned against me, him will I blot out of my book, _therefore_, now go lead the people to the place of which I havespoken unto thee. "

When we thus view the subject can a doubt remain respecting the senseof this text? (But keeping in view the reason here assigned for therenewed order given to Moses to conduct the tribes to Canaan, namely, God's determination _to blot of his book--whosoever had sinned againsthim_, in this affair) let us try it in the different senses which havebeen put upon it. 

I. We will suppose _blotting out of God's book_, to mean destroyingsoul and body in hell. The divine determination to shew no mercy toIsrael, is then the reason assigned for the order here given to Moses. The prayer and answer stand thus--_Now if thou wilt, forgive thispeople_--Answer--_I will not hear thy prayer for them--no mercy shallbe shewn them, but utter, eternal destruction be their portion_--THEREFORE _now go lead them to the promised land_!

II. Suppose _blotting out of God's book_ to mean annihilation, and hisanswer to the prayer stands thus--_I will destroy this people, andblot them from among my works_--THEREFORE _go lead them to the placeof which I have spoken unto thee_!

III. Suppose with Mr. Henry, and Doct. Hunter, that it is to beunderstood of destruction in the wilderness, and the answer standsthus--_My wrath shall wax hot against Israel and consume them--theyshall all die in the wilderness_, THEREFORE, _now go lead them toCanaan_!

The whole people, save Moses and Joshua, seem to have participated inthe revolt. We have no account of another exception; _and whosoeverhad sinned, God would blot out of his book_. Surely had either ofthese been the meaning of _blotting out of God's book_, it would nothave been given as the reason for Moses' resuming his march andcarrying up the tribes to the land of promise. Common sense revolts atthe idea. 

But if we understand _blotting out of God's book_ in the sense we haveput upon it, we see at once the propriety of the order given to Moses, founded on this act of grace. God's having "repented of the evil whichhe thought to do unto them. " If this is the meaning of the words, theanswer to Moses' prayer amounts to this--"I have heard and hearkenedto your prayer, and pardoned the sin of this people, proceed_therefore_ in your march, and lead them to the place of which I havespoken unto thee. " The _therefore go now_, doth not surprize us. Wesee the order rise out of the divine purpose; but on any of the otherconstructions of the text, thwarts and contradicts it; or cannotsurely be assigned as the reason of it. SEVERAL other considerationsillustrate the subject, and confirm our construction of it. 

When Moses returned to intercede for Israel, he certainly asked of Godto pardon their sin. _Oh! this people have sinned a great sin, andhave made them gods of gold--Yet now, if than wilt forgive their sin_--That he was heard and obtained his request appears not only from thehistory contained in our context, but from Moses' rehearsal of it justbefore his death. He recounted the dealings of God with Israel, whentaking his leave of them on the plains of Moab--In that valedictorydiscourse he reminded them of their sin on this occasion--of God'sanger against them--his threatening to destroy them, and how hepleaded with God in their behalf, and the success which attended hisintercessions for them--"I was afraid of the anger and hot displeasurewherewith the Lord was wroth with you, to destroy you, but _the Lordhearkened unto me at that time also_. " *

* Deuteronomy ix. 19. 

Sentence of death in the wilderness was afterwards denounced againstthose sinners, and executed upon them, but not to punish this sin; butthe rebellion which was occasioned by the report made by the spies whowere sent to search out the land. On that occasion Moses prayedfervently for his people, and not wholly without effect--God hadthreatened to "smite them with the pestilence, and disinherit them, "but receded from his threatening through the prevalence of thatintercessor in their behalf--"the Lord said I have pardoned accordingto thy word;" but at the same time, denounced an irrevokable sentenceof death in the wilderness against those rebels. Then Moses was notordered to "lead the people to the place of which God had spoken, " butcommanded to go back into the wilderness which they had parted--"turnyou, and get ye into the wilderness by the way of the red sea. " +

+ Numbers xiv. 

At that time, the exception from the general sentence, was not infavor of Moses and Joshua, who had been on the mount, and taken nopart in Israel's sin in making the golden calf, but in favor of Caleband Joshua, who dissented from the report made by the other spies;though no intimation is given that Caleb was not with the people, anddid not sin with them in the matter of the golden calf. There istherefore no doubt respecting the sin which shut that generation outof Canaan. Nor do we apprehend more occasion for doubt relative to theprayer of Moses, _to be blotted out of God's book_. 

But though the sin of Israel on this occasion was pardoned, and Mosesordered to lead them to Canaan, some temporal chastisements wereinflicted to teach the evil of sin, and serve as a warning to othersto keep themselves in the fear of God; of which Moses was notifiedwhen ordered to advance with the pardoned tribes? "Nevertheless, inthe day when I visit, I will visit their sin upon them. And the Lordplagued the people because they had made the calf which Aaron made. "The manner in which this is mentioned, shows that their sin in thataffair was forgiven, and only some lighter corrections ordered inconsequence of it; which is common after sin is pardoned. 

REFLEXIONS. 

I. When we consider Moses pouring out his soul before God in behalfof an offending people, it should excite us, as there may be occasion, to go and do likewise. 

Some pretend that prayer offered up for others, must be unavailing. God, it is alleged, is immutable, not therefore to be moved to changehis measures by a creature's cries. And prayer for others can have notendency, it is said, to operate a change in them, so as to bring theminto the way of mercy, and render them fit objects of it. 

We would only observe in reply, that God hath made it our duty to"pray one for another, " * And scripture abounds with records of theprevalence of such intercessions. We have a striking influence in oursubject--Moses prayed for Israel and was heard--"The Lord hearkenedunto me at that time also. " It doth not appear that Israel joined withMoses in his pleadings at the throne of grace on this occasion. Moseswent up into the mount, leaving Israel on the plain below--"I will goup unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, " and pleaded in their behalf. By hisindividual power, he seems to have prevailed. This is only oneinstance out of many which might be adduced from the history of thesaints--of this saint in particular. Yea, there seems to have beensuch power in the pleadings of this man of God, _while praying forothers_, that when God would enter into judgment with them, Moses mustbe prevailed with to hold his peace, and not pray for them! "The Lordspake unto me saying, I have seen this people, and behold it is astiff necked people. _Let me alone_ that I may destroy them--_and Iwill make of thee a nation mightier and greater than they_. " Let mealone! As though God could not destroy them without Moses' consent!--And I will make of thee a nation mightier and greater than they! Asthough Moses must be bribed to silence, ere judgment could proceedagainst them!

* James v. 16. 

This representation is not to be received without restriction; but wemay safely infer that "the effectual fervent prayer of a righteous manavaileth much"--that it often draws down blessings from above on thosewho deserve no good. 

This should encourage us to wrestle with God in prayer, for theeffusions of his grace on those who deserve judgment without mercy, and who might receive it from the righteous sovereign, did therighteous hold their peace, and "let him alone. "

II. When we witness this holy many [sic] praying _to be blotted out ofGod's book which he had written_, it should remind us of our state assinners whose only hope is mercy. "Moses' was faithful in all God'shouse. " His attainments in the divine life were scarcely equaled; yetmust have perished forever had forgiving grace been denied him. Heknew his state; and a view of Israel's danger called home his thoughtsand led him to implore divine mercy for himself, though he should failto obtain it for an ungrateful people. "Oh! forgive the sin of thispeople, but if not, forgive my sin--pardoning grace is all mydependence--hope would fail should it be denied me. "

If Moses was thus conscious of guilt, who can say "I have made myheart clean, I am pure from my sin?--O Lord, enter not into judgmentwith thy servant; for in thy sight shall no man living be justified--there is not a just man upon earth, who doeth good and sinneth not. "While praying for others, it ill becomes us to forget ourselves. 

Are we by office appointed to ask mercy for others and bear them onour hearts before God? We must not therefore conclude that mercy isnot necessary for us. Like the high priests of old, "We must offer, first for own sins, and then for the people's. " There is only oneintercessor to whom this is needless. 

Witnessing the sin and danger of others, should stir us up to theduty, as it did this leader of Israel. While crying to God for others, we must beware wrapping up ourselves in fancied purity. To this we aretempted by a view of greater sins in others, which serve as a foil toact off our fancied goodness; and especially by the knowledge ofcertain great sins in others, of which we know ourselves to be clear. 

Some in Moses' situation, would doubtless have adopted that language--"God I thank thee that I am not as other men are--not as thispeople. " Very different was the effect it had on him--it reminded himof his sins, and led him to cry for mercy. 

It is of vast importance that we know ourselves--if we attain thisknowledge, from sense of demerit, we shall add to our prayers forothers, _but if not, blot me, I pray thee out of thy book which thouhast written_. 

III. If we do not mistake the sense of the text, the strange doctrineexploded in the beginning of this discourse, finds no support in it. And surely the doctrine which reason rejects cannot be supported byrevelation. Reason directs us to pursue that line of conduct whichwill be most for our advantage taking the whole term of our existenceinto the account. And revelation doth the same--"in keeping God'scommandments there is great reward. " If we look through the holyscriptures we shall find abundant rewards annexed to everyrequirement. The idea that despising the promises, and being willingto renounce the desire and hope of them, should be made a condition ofreceiving them, is pitiable weakness and absurdity. 

Quite a different spirit is displayed in the history of the saints, whom we are directed to follow. All the worthies of old "died in faithnot having received the promises, but seen them afar off. "--Therenowned leader of Israel "had respect to the recompense of reward"--yea, "the captain of our salvation, " the divine son of Mary, "forthe joy that was set before him, endured the cross, despising theshame. " *

* Hebrews xi. 26, xii. 2. 

Here the way of duty requires self denials. The good man is oftencalled to take up his cross; but the rewards which follow areconstantly held up to view, in revelation, as infinitely surpassingthe losses and sufferings of the present life. "Blessed are ye whenmen shall revile and persecute you, and say all manner of evil againstyou falsely for my sake: Rejoice and be exceeding glad; for great isyour reward in heaven. " Every one who forsaketh worldly advantages, out of regard to God, will "receive an hundred fold reward, andinherit eternal life. "

This was made known to the primitive Christians. Therefore theirfortitude and zeal to do and suffer in the cause of God--"Our lightaffliction, which is but for a moment, worketh for us a far moreexceeding and eternal weight of glory. --I reckon the sufferings of thepresent time, not worthy to be compared with the glory which shall berevealed in us. "

Totally groundless and unjust, was that charge--"I knew thee that thouart an hard man. " We serve a just, a kind, a good master. Even a cupof cold water, given, out of love to him, will in no wise gounrewarded--he asks no sacrifice of us for nought. Much less that wewould sacrifice ourselves, and be castaways. "Those who honor him, hewill honor. "

The slaves of Satan are repaid with misery; but not so the servants ofGod. "He is not unrighteous to forget our labor of love. " These thingsare revealed for our encouragement and support. Yea, God hath "givenus exceeding great and precious promises; that by these we might bepartakers of the divine nature--let us therefore be steadfast, unmoveable, always abounding in the work of the Lord, for as much aswe know that our labor is not in vain in the Lord. "

 * * * * * *

SERMON IX. 

St. Paul's Wish to be accursed from Christ. 

Romans ix. 3

"For I could wish that myself were accursed from Christ for mybrethren, my kinsmen according to the flesh. "

Few characters more remarkable than that of St. Paul, are to be foundin history. He is introduced to our acquaintance on a tragicaloccasion--the martyrdom of Stephen, where he appears an accomplicewith murderers--"he was standing by and consenting to his death, andkept the raiment of them that slew him. "

The circumstances of Paul's conversion to Christianity were veryremarkable, and afford strong evidence of its truth. He was not anignorant youth, who could be easily deluded. He had all theadvantages of education which that enlightened age afforded. He wasborn indeed at Tarsus, a city of Cilicia; but sent to Jerusalem foran education, and "brought up at the feet of Gamaliel, " a famousJewish Rabbi, who is said to have been many years president of theSanhedrin; and renowned for wisdom and erudition. 

Paul's mind was not only early imbued with general science, but he wasparticularly instructed in the Jews' religion, and became a zealousmember of the pharisaic sect--verily believed the truth to be withthem--thought it to be his duty to inculcate their sentiments, bothscriptural and traditionary, and oppose all who did not fall in withtheir views, and help to increase their influence, and spread theirprinciples. Therefore his hatred of Christianity, and determination todestroy it from its foundation--Therefore his implacable aversion toChristians, and unwearied endeavors to reduce them from the faith, orcompel them to blaspheme, or where he failed in those attempts, todestroy them from the earth. 

But lo! the triumphs of divine grace! This arch enemy, while pursuingthe followers of the Lamb, even to strange cities, is met by theglorified redeemer, while on his way to Damascus, whither he wasgoing, "breathing out threatenings and slaughter against thedisciples!" Arrested in his course! Convinced of his madness! Broughtto believe on that Jesus whom he had reviled and blasphemed! And evenchanged into a preacher of that gospel which he had been so eager todestroy!

We know the strange process by which these events were effected--howthis proud adversary was subdued and melted into a humble, penitentbeliever! We know the zeal with which he entered on the gospelministry--what he did--what he suffered, to build up the cause he haddestroyed!

How he persevered to the end, and sealed his testimony with hisblood!--What a trophy of divine power and mercy! "These were theLord's doings, and marvelous in our eyes. "

But why marvelous? Why should we wonder when we consider the agent?God is wont to subvert the purposes of his enemies; and often usesthose means and instruments which were prepared and intended againsthim, to accomplish his purposes. 

Egypt is said, at a particular period, to have dreaded a deliverer, then expected to arise in Israel--therefore the edict for thydestruction of the male children which should be born to the Hebrews, thinking to destroy the deliverer among them. But while that edict wasin operation, as though in contempt of infernal malice, and Egyptianpolicy, Moses, the savior of his people, was born. And mark whatfollowed. Lo! The daughter of Pharaoh becomes his mother. The house ofPharaoh his asylum! The learned Magi of that hostile empire, hisinstructors! And all to fit him for the work for which heaven designedhim. *

* Hunter Vol. Ii. Lect. Xviii. 

So here; this Moses of the New Testament--this destined chieftainamong Christians, is educated among Pharisees; the great enemies ofChrist--instructed by their greatest teacher--inspired with a doubleportion of their zeal and rancor against the cause of the Redeemer, and sent forth to destroy. But lo! This mighty Abaddan of diabolicaland Jewish malice, is arrested in his course--changed into anotherman, and all his zeal and learning from that hour directed to buildupthe cause of God! The energy instructed and furnished, but heavendirected the use and application!

God's purposes stand and will stand. None can stay his hand, orreverse his decrees. The means chosen to subvert, are used to buildhis cause and kingdom. "He taketh the wise in their own craftiness, and the purposes of the froward are carried headlong. "

While Paul remained a Pharisee he was the idol of his nation; but nosooner did he become a Christian, than their love was turned tohatred. No other was so abhorred as he. Against no other did theyunite with such determined rancor. Numbers soon leagued together, andeven "bound themselves under a curse not to eat or drink till they hadslain him. " But all their machinations were vain. "Obtaining help fromGod, of whom he was a chosen vessel, to bear his name to the Gentiles, and kings, and the people of Israel, " he continued many years, anddid, perhaps, more than any other perform in the cause of Christ. Jewish rancor towards him never abated, but he caught no share oftheir bitter spirit? the temper of Christ governed in him? he lovedhis enemies, and did them good. Like another Moses he bore Israel onhis heart before God, and made daily intercession for them, weeping ata view of their sad state, and the evils coming upon them. 

Such is the spirit of the context. "I say the truth in Christ, I lienot, my conscience also bearing me witness in the Holy Ghost that Ihave great heaviness and continual sorrow in my heart. --_for I couldwish that myself were accursed from Christ, for my brethren, mykinsmen according to the flesh_". 

The depressing occasion of his grief, was the infidelity and obduracyof his nation--that they refused to hearken to reason and evidence--were resolved to reject the only Savior; and the evils temporal andeternal, which he foresaw their temper and conduct would bring uponthem--therefore his "great heaviness and continual sorrow. "

In the text--_I could wish that myself were accursed from Christ, formy brethren, my kinsmen according to the flesh_, the apostle hath beenthought to imprecate evil on himself for the benefit of his people!All the expositors we have seen on this passage, conceive him to havewished some sore calamity to himself for the advantage of his nation!Though they have differed respecting the magnitude of the evil whichhe wished to suffer for their sake. 

Doct. Doddridge considers him, as "wishing to be made a curse forthem, as Christ hath been made a curse for us, that so they might bedelivered from the guilt which they had brought on themselves, and beentitled to the blessings of the rejected gospel. "

Doct. S. Clark views him, as "desirous of suffering the calamities towhich his people were doomed for rejecting and crucifying the Savior, so that, could they all centre in one person, he wished to be theperson, that he might thereby procure salvation for them!"

Grotius and Pool understand him, as "wishing to be separated from thechurch of Christ for the sake of the Jews!" Which differs little fromDoct. Hunter's sense of the passage--to which Doct. Guyse adds, "adesire of every indignity of man, and to be cut off from communionwith Christ, for the sake of Israel;" whom he strangely considers asprejudiced against Christianity in consequence of their prejudicesagainst Paul!

But why should the apostle wish evil to himself for their sakes? Whatpossible advantage could his sufferings have been to his nation? Is itpossible that those learned expositors should conceive that pains andpenalties inflicted on him could have made atonement for their sins, and expiated their guilt! They must never have read Paul's epistles ornever have entered into the spirit of them, who could entertain suchviews as these; or even suspect that aught, save the blood of Christ, can atone for human guilt. It is strange, therefore, that they couldhave imagined that he wished to suffer with this view. And it is noless so, that it should be thought that prejudices against Paul couldhave occasioned Jewish prejudices against Christianity, when it is soevident that their prejudices against Paul were wholly occasioned byhis attachment to Christianity--he having been high in their esteemtill he became a Christian. 

David once asked to suffer in Israel's stead; but the circumstances ofthe case were then totally different from those of the case now beforeus. Israel were suffering _for his sin_ in numbering the people; "Ihave sinned and done wickedly; but these sheep, what have they done?Let thine hand, I pray thee be against me. "--But Paul had not sinned, to bring evil on his people--the guilt was all their own. 

Expositors having mistaken Moses' prayer "to be bloated out of God'sbook, " seem generally to have had that prayer in their eye when theyhave attempted to explain the text; and supposing that Moses prayed tobe made sacrifice for Israel, have thought that Paul had the samespirit, and here followed his example! But that neither of them everentertained the thought of suffering to expiate the sin of theirpeople, and that the two passages bear no kind of relation to eachother, we conceive indubitably certain. 

But let us consider the text and judge for ourselves the meaning. 

Perhaps the difficulties which have perplexed it may have chieflyarisen from the translation. The silence of expositors on this head, while puzzled with the passage, is strange, if the difficulty mighthave been obviated by amending to the original. The translation isplausible solely from this consideration. 

Mr. Pool is the only expositor we have ever seen, who hath noted thedifference between the translation and the original; and he laborshard to bring them together, but, in our apprehension, labors it invain. 

The passage literally translated stands thus? _For I myself boastedthat I was a curse from Christ, above my brethren, my kinsmenaccording to the flesh_. *

* * * * *

* _Euxoman gar autos ego anathema einai apo tou xristou uper touadelphon mou suggenon mou kata sarxa_. 

_Euxoman_, rendered in translation by _I could wish_ forms in theimperfect of the indicative mood, in the Auic dialect. Mr. Pool wastoo accurate a scholar not to observe the disagreement of thetranslation with the original. Some read it as in the indicative; butit is generally considered as in the optative, and altered by a figurewhich takes on _iota_ from the middle, and cuts an _an_ end of theword forming _Euxoman_, instead of _auxoiman an_. +

But what warrant have we for these alterations? They only serve todarken a difficult text. 

The most natural and common construction of _euxoman_, derives, is, toglory or boast. _Gloriar_ is the first word used to express themeaning of it in Schrevelius' Lexicon; and the meaning _euxos_, thetheme of this verb justifies the construction, in preference to thatused by the translators. And the Greek preposition _uper_, which isrendered for, is often used to signify above, or more than. 

+ Vid. Pool in loc. 

* * * * *

For the justice of the criticisms we appeal to the learned. If theyare just, our sense of the text will be admitted. 

If we consider the context, and the part which had been formerly actedby the apostle, it will not be difficult to ascertain his meaning, norstrange that he should express himself as in the text. He begins thechapter with strong expressions of concern for his nation, who hadrejected him "whose name alone is given under heaven, " for thesalvation of men. If they continued to neglect the grace offered themin the gospel, he knew that they could not escape. And when he lookedon them and mourned over them, the dangers which a few years beforehad hung over himself, rose up before him. He had been an unbeliever, a blasphemer, and a persecutor of the church of Christ; had boastedhis enmity to Christ and opposition to the gospel; in which he hadeven exceeded the body of his nation--he had taken the lead againstChristianity--been unrivalled in zeal against the cause, and rancouragainst the followers of the Lamb. When warned of his danger, andadmonished to consider what would be his portion, should Jesus proveto be the Messias, he seems to have derided the friendly warnings, andimprecated on himself the vengeance of the Nazerene!--to have defiedhim to do his worst! to pour his curse upon him!

It is not strange that witnessing the temper of his nation, shouldcall these things to his remembrance--that the consideration shouldaffect him--that he should shudder at the prospect of the destructionwhich hung over them, and at the recollection of that from whichhimself had been "scarcely saved"--that he should exclaim, "God and myconscience witness my great heaviness and continual sorrow, when Ilook on my brethren the Jews, and consider the ruin coming upon them, from which I have been saved, _so as by fire_! Lately I was even morethe enemy of Christ than they, and boasted greater enmity. . Againsthim! And should have brought on myself a more intolerable doom, hadnot a miracle of power and mercy arrested me in my course!" That suchconsiderations and a recollection of the share which he had formerlytaken in strengthening the prejudices of his nation against thetruth, should deeply affect him, and draw such expression from him aswe find in the text and context, is not strange. They appear naturalfor a person circumstanced as he was at that time; and especially toone divinely forewarned of the devastation then coming on his placeand nation. 

These we conceive to be the feelings and views expressed by theapostle in the beginning of this chapter--but that he should wish tobe put into the place of Christ; or madly with evil to himself, fromwhich nobody could be benefited, cannot be suspected; unless withFestus, we suppose him to have been "beside himself, " and not to haveknown what he wrote, when he expressed himself as in the text. 

REFLECTIONS

I. In Paul's conversion how wonderfully apparent are the wisdom andpower of God? When we view Saul of Tarsus making havoc of the churchin Judea, and soliciting permission to pursue its scattered memberseven into exile, we consider him as a determined enemy of Christ. Whothen would suspect that he should be made to feel the power of divinegrace? That he would become a Christian? Yea, a prime minister ofImmanuel! But lo! For this cause did God raise him up! For this workwas he training while drinking at the fount of Science, and learningthe Jews' religion in the school of Gamaliel! While unsanctified hewas a destroyer; but when melted by divine influence into the temperof the gospel, all his powers and all his acquisitions wereconsecrated to the service of God and the Redeemer. 

To affect this change in Paul, however unexpected, was not beyond thepower of God; and it was done of God! Neither was it delayed till Paulhad spent his best days in the service of Satan. At setting out todestroy, he was met of the ascended Savior, transformed by therenewing of his mind, and from that time devoted to the service ofGod; and continued faithful unto death. Many were his trials--severehis sufferings for the gospel which he preached; but "none of thesethings moved him; neither did he count his life dear to himself, thathe might finish his course with joy, and the ministry which he hadreceived of the Lord Jesus, to testify the gospel of the grace ofGod. "

II. The temper manifested by St. Paul when contemplating the state ofhis nation, how worthy of imitation? Like his divine Lord, "whenhe beheld them he wept over them. " Neither was the view unprofitable. It served to remind him of his own past guilt and danger, and the mercywhich had been exercised toward him. His guilt and danger had beengreat. In high handed opposition to heaven, he had even exceeded "hiskinsmen according to the flesh. " Witnessing their state brought theseagain to his remembrance, and the grace of God which had stopt him inhis course, and saved him from destruction, causing him at once, torejoice and tremble!

Many of the children of God when they witness the security of sinners;how they neglect the great salvation, and harden themselves in sin, may remember when they did the same themselves and some of them, in ahigher degree than most of those who appear to be walking the downwardroad. 

Those who have found mercy cannot refrain from mourning over thosewhom they see hardening themselves in sin; nor should they cease towarn them from their way, and to cry to God in their behalf. But theirattention is not wholly taken up from home; it often reverts thither, and stirs them up to grateful acknowledgments of divine goodness tothemselves. WHO is he that maketh me to differ from the thoughtlesssinner? is a consideration which often rises in the good man's mind, while looking on the careless and secure. It is a proper and aprofitable consideration--tends to keep him humble and mindful of hisdependence. 

Sense of past dangers serve to enhance the value of present safety. The greater dangers we have escaped, and the more wonderful ourdeliverances have been, the greater should be our love to ourdeliverer, and the greater our care to make him suitable returns. Ifwe entertain just views of these things, such will be the effect. Those to whom most is forgiven love the most. 

By reflecting on the riches of divine mercy, we should stir up oursouls to love the Lord. If witnessing the unconcern of others, whilein the broad road, serves to excite us to gratitude for divinegoodness shown to us, "the wrath of man is thereby made to praise theLord. " Such was the effect which a view of Israel's hardness had onPaul--May all Christ's disciples cultivate the same temper. 

III. In Paul's conversion we see God distinguishing among his enemies, and calling one into his kingdom who was, from principle, a destroyerof his saints. Paul was a Pharisee and the son of a Pharisee. No sectamong the Jews was more bitter against Christ--no other so eager andactive in their endeavors to crush his cause and subvert his kingdom. Yet numbers of that sect obtained mercy. The same did not happenrespecting the Saducees. No instance of a Saducee brought torepentance, can be adduced. Why this discrimination?

There may be reasons not revealed; but some are discernible. 

The Pharisees "had a zeal for God, though not according to knowledge. "Saul, the Pharisee, "verily thought, that he ought to do many thingscontrary to the name of Jesus"--he did not sin against the light ofhis own mind. The same was doubtless the case with many others ofthat sect. The Saducees were devoid of principle--had rejectedfirst principles--those taught by the light of nature. While firstprinciples are retained, such was the belief of a divine existence--adifference between good and evil--a future state, in which men willreceive the deeds done in the body, and the like, there remains afoundation on which religion may rest; but where these are rejected, the foundation is destroyed. Of the former who have erred in lessermatters of faith, and been thereby seduced into practical errors, manyhave been reclaimed, and brought to repentance: Not so the latter. "One among a thousand have we not found. " And those whose sentimentsborder on atheism, or infidelity, are seldom called of God. 

There is a certain point of error in opinion, from which a return israre. Those who reach it are commonly given up to strong delusions, which lead to destruction. 

And practical errors, especially those which are opposed toconviction, are highly criminal, and exceedingly dangerous--they fearthe conscience, and provoke God to leave sinners to themselves--"Myspirit shall not always strive with man--the times of ignorance Godwinked at, but now commands all men every where to repent. "

Saul of Tarsus speaks of himself as a chief of sinners "because hepersecuted the church of God;" yet he obtained mercy! But those whosin against the light of their own minds, can draw littleencouragement from thence. He hath declared the reason of thedistinguishing mercy shown to him--"because I did it ignorantly inunbelief. " * No sooner was he convinced of his mistake, than hereturned with, "Lord what will thou have me to do?"--So do not those"who know their master's will and do it not. " WOULD we share theblessedness of believing Saul, we must share his repentance; so shallwe find mercy with God. "For there is no difference between the Jewand the Greek; for the same Lord over all, is rich unto all that callupon him. " +

* 1 Timothy i. 13. + Romans x. 12. 

 * * * * * *

SERMON X. 

David's Sin in the Matter of Uriah. 

2 Samuel xii, 13. 

"And David said unto Nathan, 'I have sinned against the Lord. ' AndNathan said unto David, 'The lord also hath put away thy sin; thenshalt not die. '"

The sin here referred to is that of David in the matter of Uriah. Astrange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, isthat mentioned by the prophet, in the close of his message--"By thisdeed thou hast given great occasion to the enemies of the Lord toblaspheme. "

The justness of this remark, doubtless appeared at that day, in thetriumph of sinners and exultations of scoffers; and the story broughtdown to us, "on whom the ends of the world are come" is still abusedto keep vice in countenance. 

"Look to David, your man of religion! Your man after God's own heart!and witness his complicated crimes! and his long continued securityand unconcern under guilt, which cannot be charged on us, who viewreligion as a dream!"--So the infidel. 

While people of another description, wound God's cause yet moredeeply, by the argument which they draw from this fall of David;namely, those who are allowedly vicious, yet call themselves "of thehousehold of faith--who are pure in their own eyes, though notcleansed from their filthiness. " These, when reproved, especially iftheir piety is called in question, often recur to David for support--tell us, that "though eminent for piety, he was guilty of greatersins than theirs, and long continued in them--that he remainedimpenitent till visited by Nathan, after the birth of his child byBathsheba. If, say they, be could continue so long secure andunconcerned, why not longer? And why may not others fall into sins andcontinue in them months and years after having received the grace ofGod, and after they are numbered among the saints?"

This, we conceive, to be the most baleful conclusion which is drawnfrom this history. And could it be made to appear that such wasDavid's state, for so long a term, we see no way to avoid theconclusion--see not but the idea which the scriptures give of religionas a holy principle, productive of a holy life, must be relinquished. 

Such is the idea which the scriptures do give of religion--they teach, that it changeth the heart, and forms the new creature--that "in thisthe children of God are manifest, and the children of the Devil; thatwhomever doeth not righteousness is not of God; that by their fruitswe are to know men. "

Thus speaks that holy book which we believe to be from God, and toshew us the way of salvation. But if the children of God are not madeto differ from others, if they may live in allowed disregard of thelaw of God, like others, these distinctions are idle and unworthy ourregard. This matter demands our attention. 

From the subject before us, the errors now mentioned draw theirchief support. 

We do not flatter ourselves that we can stop mouths of scoffers, or soclearly elucidate this dark part of the book of God, that it will nomore be abused to the purposes of depravity; but believe that it maybe made apparent that it hath been mistaken and perverted; and therebyrendered the more mischievous. This will now be attempted. 

That David remained unconcerned and devoid of repentance for the sinswhich he committed in the matter of Uriah, till awakened toconsideration by the ministry of Nathan, seems to have been taken forgranted, and to have been the ground of these abuses. This may havebeen the common opinion. Whether it is founded in reality, we will nowinquire. 

Or those who argue from a supposition that this was the case, we askevidence that it was so. That we have no express declaration thatNathan found him a penitent, we conceive to be all that can be allegedas evidence that he remained till that time impenitent. To which maybe rejoined, that we have no express declaration that Nathan found himimpenitent. The fact is, both scripture and profane history are silentrespecting the state of David's mind from the commission of the sins, till he was visited by the prophet. We are left therefore to judgethe matter on other grounds. And on what grounds can we form a moreprofitable opinion than by considering _the general character of theman--the nature and effects of renewing grace--and the temper andconduct of the delinquent when he was reproved by the prophet_? From aconsideration of these we may derive the most probable solution of thequestion, or judge what was probably the state in which David wasfound by Nathan. 

It may be proper to premise, I. That good men, while in this state of imperfection, should besurprized by temptation into sins, and even heinous sins, is neithernew nor strange. Many instances occur in the history of the saintsrecorded in the scriptures. "Aaron, the saint of the Lord, " and Moses, whose general character was that of "a servant, faithful in all God'shouse, " were both seduced into sins of such enormity that they wereexcluded the land of promise, in common with rebellious Israel. AmongNew Testament saints similar lapses are observable. Even the apostlesforsook the Savior, and fled when Judas led forth the hostile band toapprehend him; and Peter, when under the influence of fear, with oathsand imprecations "denied the Lord that bought him!" The habitualtemper of these good men could not be argued--from these sudden acts. Neither is judgment to be formed of others, except by observing thegeneral tenor of their lives. Strong and unexpected temptations may, and often do, seduce the best of those who remain in the body andretain the weakness of fallen creatures yet on trial. 

II. There is something in each one's constitution which predisposes tocertain sins. To every person there is a "sin which most easily besetshim"--from which he is liable to stronger temptation than from othersins--and temptation to such sins may rise from concurringcircumstances, above its natural state, and become almost invincible. Nor will any person who reads the history of David doubt to whatparticular sin he was naturally most disposed. Neither are weinsensible how one sin prepares the way for another, and strengthenstemptation to it. 

David's sins on the occasion before us were complicated and exceedingsinful. But we know how he was seduced to the first, and how theothers followed of course. 

Respecting the state in which he was found by Nathan we may judge, I. From his general character. This is so well known, that the baremention is almost sufficient. The scriptures teach us that he waspious from his youth. When Samuel was sent to anoint him, sufficientintimation was given that his heart was right with God. When Elijah, the first born of Jesse palled before the prophet, pleased with hisappearance, he supposed him to be the man whom God had chosen to rulehis people--"Surely the Lord's anointed is before him"'--but Godrefused him with this declaration, "The Lord seeth not appearance, butthe Lord looketh on the heart. " David's after life justified thepreference then given him. 

No person acquainted with his history as contained in the sacredrecords, will scruple his general devotedness to the service of God. 

Should doubt arise, we may refer to the charter given of him by thepen of inspiration, about half a century after his death. "David didthat which was right in the sight of the Lord, and turned not asidefrom any thing that he commanded him all the days of his life, saveonly in the matter of Uriah the Hittite. " *

* 1 Kings xv. 5. 

In that matter he greatly erred. There is no need however to considerhim as then fallen from grace. The remains of depravity whichcontinues after renovation, are sufficient under existingcircumstances to account for his fall on that occasion. But it isinconcievable that a person of established piety should remain for awhole year stupid and unconcerned under the guilt of suchtransgressions; and the utter improbability of such an event will befurther apparent, if we attend, II. To the nature and effects of renewing grace. It is no less true ofholy than of unholy principles, that they are operative. The governingprinciple, whatever it may be, will bring forth fruit according to itsnature. A GOOD man may be surprized into sin, as we have seen, but hewill not go deliberately into the way of it, like the wicked. Neitherdo the two characters, when they have been seduced into sin, reflectupon it with similar feelings and views. When the good think on theirways, they are grieved and humbled for their faults, and turn theirfeet to God's testimonies; but the wicked bless themselves in theirhearts, as fortunate in the accomplishment of their vicious desires. The good maintain a sense of God's presence--"Thou God seeth me. " Thewicked forget God or doubt his attention to their temper and conduct--"How doth God know? Is there knowledge in the most high?"

It is not strange if those whose only joys are the pleasures of sense, felicitate themselves when they attain them; but those who love andfear the Lord, and prefer his favor above all earthly joys, must haveother views. If sensible that they have offended God, and incurredhis displeasure, it greives them at their hearts, and fills them withdeep concern. 

Apart from all considerations of interest, the good see a baseness anddeformity in sin, which render it the object of their aversion. Theyconsider it the disgrace of their rational nature, and are humbled andabased when conscious that temptation hath prevailed to seduce themfrom the paths of rectitude. IT will not be imagined that David couldbanish thought, and drive away reflection, for a whole year after thecommission of such enormous sin; as he committed in the matter nowbefore us. 

It is presumed that no man, retaining reason was ever able soon toforget any enormity, which he knew himself guilty. The remembrancealways haunts the imagination, and conscience goads the mind with athousand stings. The delinquent hath not power to prevent it. Hecannot drive away thought, and turn off his attention to otherobjects. 

It is further presumed, that every good man is formed to the habit ofreflection; that he often enters into himself by a serious attentionto his state; considers his temper; review's his conduct, and bringsboth to the divine standard, that he may know himself, and reformwhatever is amiss. 

A person of David's character, especially circumstanced as he was atthat time, could not possibly have been destitute of considerations. The society of the woman who had been the occasion of the crimes whichhad so maimed his character, must have brought those crimes to hisremembrance, and kept them on his mind. Every time she came into hispresence, or cheered him by her smiles, a group of affecting thoughtsmust have rushed in upon him; his first offence, an offence which thelaw of his God would have obliged him to punish with death, in asubject, and his after, and still more enormous sins, which he hadcommitted to hide the first, and possess the object which he wasforbidden even to covet, would occur to his mind. From the lovelyobject in his presence, his mind would naturally revert to her late, first greatly injured, and then murdered husband; to his faithfulnessand zeal for the honor of his king and country, which had torn himfrom the embraces of a lovely partner, and the society of a familydear to him, and would not even suffer him to visit them when libertywas given him of his prince; to his careful attention to deliver theletters, by which he had unsuspectingly borne the mandate for his ownmurder; to his heroism when ordered up to the walls of the besiegedcity, though not supported by the commander in chief; and his nobleexertions to subdue the enemies of Israel, amidst which he had bravelyfallen! Such reflexions must have filled his mind; nor was it possiblethat he should have driven them away. 

Neither could he do other than condemn the part which he had actedand feel pain when he considered it. Surely such considerations musthave racked his guilty soul, and made him tremble and mourn inbitterness of his spirit before God. 

A graceless tyrant who neither fears God, nor regards man, may view, his subjects as made for him, and think himself entitled to deprivethem at his pleasure, of every comfort, and even life. This hath beenthe avowed sentiment of many an eastern despot. But it is notsupposeable of a good man--"the man after God's own heart, " though nowseduced into certain heinous sins. Surely he could not think on hisways--on his then late transgressions, but remorse must have harrowedup his soul! He must have been deeply affected, and led to cry, "Godbe merciful to me a sinner!" The feelings of a good man, who had beenseduced into sin and reflected upon it with deep contrition, arepathetically described by the pen of this same person, in the thirtysecond psalm; and description is couched in the first person, as whathimself had experienced. "When I kept silence, my bones waxed old byreason of my roaring all the days long. For day and night thy hand washeavy on me; my moisture is turned into the drought of summer. " Thereis a strong probability that his feeling on this occasion, before heconfessed his sin, and obtained a sense of pardon, are here expressed. They are the same which we should suppose he must feel whiletormentedwith a sense of such enormous guilt. 

III. We are to consider his temper and conduct when reproved by theprophet. 

These are the same which we should expect, did we know him to havebeen then a penitent. He was indeed taken by guile, and made tocondemn himself before he perceived that he was the guilty person ofwhom the prophet complained. But had he till that time continuedimpenitent, it is not probable that he would have been instantlyhumbled, and immediately confessed his sin with true contrition. It ismuch more probable that he would have resented the application tohimself, as an affront offered to royalty, and avenged himself on theLord's messenger. 

God hath power instantly to change the sinner's heart without previousawakenings; but this is not the method of grace. Convictions, ordinarily, if not invariably, antecede conversion, prepare for it, and lead to it. 

Neither is this the method of grace, only with the sinner at the firstgreat change, termed the, new birth, but with the saint who falls intoheinous sins, and thereby resembles the sinner. When a good man yieldsto temptation and falls from his stedfastness, God commonly hides hisface from him--for a term, and often for a considerable term, he sitsin darkness--is ready to give up his hope--to conclude that he hathbelieved in vain--never loved God or hated sin--never passed fromdeath into life. In fine, he feels similar pains, and passeth in manyrespects, a similar change, when renewed again by repentance, as whenfirst made a new creature. 

Do we ever see persons who have been seduced into great and heinoussins, brought back to God, and comforted with his presence withoutsensations of this kind? We presume the instance cannot be adduced. Weshould look with a jealous eye on one who pretended to be an exampleof it. From the methods of grace at present, we may judge of them intimes past. God is the same--sin equally his aversion, and sinnersalike the objects of his displeasure. 

The supposition that a person is one moment a hardened sinner; thenext a thorough penitent, pardoned, restored and comforted of God, isso diverse from his common manner of treating great offenders, that itshould not be admitted in a given case, without clear and strongevidence; and in the case before us there is no evidence; evencircumstances have a different aspect. 

No sooner was this offender reproved, than he discovered a humblepenitent disposition. He, freely confessed his sin, both to God andman, as one who had thought on his ways and repented of histransgressions; which could not have been expected of one who afterthe commission of such crimes, remained thoughtless and secure, tillthe moment when his guilt and danger were set before him. 

But if David was a penitent before he was visited by Nathan, why hadhe concealed his repentance? Why spread a veil over it and neglectedto glorify God by a confession of his sins? Did he think it sufficientto confess to God, and humble himself in secret?

So some argue, and endeavor to cover the sins of which the world knowsthem to be guilty. But we are far from suspecting this of David. 

To break the divine law is implicitly to condemn it. "What iniquityhave your fathers found in me?" To conceal sorrow for sin, is ineffect to justify it. Then only is God glorified by an offender, whenhe takes the blame and the shame of his sins on himself, acknowledgingthe law which he hath broken to be "holy, just and good. " Of thesethings, this offender could not be insensible David was indeed understrong temptation to hide his sins. He was the head of a family, several members of which were abandoned characters. These he haddoubtless often reproved. He was the head of a nation, numbers ofwhich were children of Belial. These he had called to repentance, reproved, punished. He had long professed religion--perhaps oftendeclared its power to change the heart and mend the life. But if hiscrimes were now made public, he must appear "a sinner above all whodwelt at Jerusalem!" To have his conduct known would cover him withshame, and "give great occasion to the enemy to blaspheme, and speakreproachfully. "

Did these considerations prevent him from confessing his sins, andinduce him to cover his transgressions? They were mostly arguments forhis proclaiming his repentance, had his sins been public. 

By his sins he had countenanced wickedness, and set the example of itin a dignified station. By his confession he would condemn it, andjustify the law of God, which forbids it; and by his return to duty, do every thing then in his power, to repair the injury he had done andprevent or remove the bad effects of his example. Why then hadhe neglected it?

There was only one consideration which could excuse him--that, weapprehend, justified him. His sins in this affair were not public. Itappears from several circumstances that they were kept out of sighttill the prophet was sent to reprove and publish them, and hisrepentance of them. Joab knew indeed that the king wished the death ofUriah. It is not certain that he knew the cause. If he did, it is notprobable that he had divulged it. 

That these matters were not transacted openly, or generally known, maybe inferred from two considerations, namely, from Bathsheba's goinginto mourning for Uriah, and from Nathan's declaration, when heforetold the evils which would come on David and his family, to punishhis sins on this occasion, notwithstanding his repentance. Mourningswere very short among the Hebrews; but this adulteress would not haveput on mourning, or David delayed to take her to his house, to be hiswife, till her mourning was ended, had this affair been public. But, that it was not so, is put out of doubt by the language of the prophetin his address to the king--"Thou didst it secretly. "

If the matter was not public, the delinquent was not to be criminatedbecause he did not make it so. Sins committed in secret are to beconfessed and mourned only before him who sees in secret. Such seemsto have been David's fixation from the time of his fall, till thepublication of his guilt, by the prophet; during which term he feltall the horrors of conscious guilt; "God's hand lying heavy on him. "

As it pleased God that both his fall and recovery should be madepublic, the prophet seems to have delivered his message beforewitnesses. This took away the ground of temptation longer to hide hisfins, and cleared the way to a public renunciation, and return toduty. And the fallen prince waited no exhortations--needed noentreaties--"I acknowledged my sin unto thee; and mine iniquity have Inot hid; I said I will confess my transgressions unto the Lord;and thou foregavest the iniquity of my sin. " *

* Psalm xxxii. 5. 

Thus the opinion of those who suppose that David remained impenitentand secure, till awakened to consideration by the ministry of Nathan, is devoid of proof, and even of probability. David's well knowncharacter--the nature of renewing grace; and the temper and conduct ofthis transgressor, when reproved by the prophet, concur to prove himthen already a penitent; which is confirmed by the consolationsforthwith administered to him by the Lord's messenger. 

If in this instance God pardoned, and gave a sense of pardon, to soheinous an offender, without a moment intervening sense of guilt, andevidence of pardon and peace, it must have been a very singular divinetreatment of so vile a sinner!

And if David, after having been long eminent for piety, lived a yearof stupid unconcern, under such enormous guilt, it must have been avery strange event! A phenomenon in the history of man, unequalled inthe annals of the world! Whether there is evidence to justify sostrange a conclusion, judge ye. 

If we have not mistaken our subject, this affair gives no countenanceto those who pretend religion to be a thing of nought--that it dothnot change the heart and life, turning men from sin to holiness. Good people may be seduced into sin, but they are soon renewed byrepentance--soon turn again to the Lord in the way of duty, confessingtheir sins and renewing their purposes and engagements to serve theLord--"That which I know not teach thou me; and wherein I have doneiniquity, I will do no more. "

Neither doth this affair yield comfort and hope to those, who whilethey call themselves saints, live like sinners. If _here_, they findno comfort and support, where will they find it? The only examplethought to have been found in "the footsteps of the flock, " failsthem; and we are left to conclude that sanctification is the principalevidence of justification--"that by their fruits we are to know men. "

It is a dark omen when professors paliate their errors and deviationsfrom duty, by pleading those of saints of old. Those saints erred; butthey did not long continue in sin--"When they thought on their waysthey turned by repentance. " Neither did they flatter themselves inallowed wickedness. 

If any allege the sins of former saints in excuse for their own, theyallege not that which distinguished them as saints, but that whichthey retained as sinners--not that which they possessed of the imageof God, but that which remained to them of the image of Satan. Thisthey may have in full, and yet be of their father the Devil. And suchis the sad state of those who allowed serve sin, under whateverpretence. 

Those who are born of God, favor the thing which are of God. Sin isodious in their view. They long for freedom from it--"Oh wretched manthat I am! Who shall deliver me from the body of this death?"

The saints wish for heaven, not only that they may see "their fatherwho is in heaven, " and the divine Redeemer, "who loved them and gavehimself for them;" but because there "the spirits of the just aremade perfect"--because there they expect to be holy as God is holy--because there, to be "satisfied with God's likeness, and rejoicealways before him. " May God give us this temper, and keep us to hiskingdom, for his mercy's sake in Christ. Amen. 

 * * * * * *

SERMON XI. 

General Character of Christians. 

Galatians v. 24. 

"And they that are Christ's have crucified the Flesh, with theAffections and Lusts. "

St. Paul is supposed to have been the first herald of gospel grace tothe Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after hisdeparture, certain judaizing teachers went among them, and labored buttoo successfully, to alienate their affections from him, and turn themform the simplicity of the gospel. 

The malice and errors of those deceitful workers, and the mischiefwhich they occasioned at Galatia, caused the writing of this epistle:which, like the other writings of this apostle, reflects light on thegospel in general, while it served to correct the mistakes of thoseprofessors of Christianity, and guide their erring footsteps into theway of peace and truth. 

It is not our design to enter into the controversy between thisinspired teacher, and his enemies. We are only concerned to understandhim, and shall receive his instructions as communicated from above. The primary design of this epistle was to refute those false teacherswho urged circumcision, and the observance of sundry parts of theLevitical code, which had been abrogated by the gospel. This appearsto have been a leading error of those anarchists. That the apostle didnot lay the intolerable burdens of the Mosaic ritual, on theprofessors of Christianity, was made the ground of a charge againsthim. St. Paul defended himself by evincing the errors of hisopponents, shewing that Christians are made free from the ceremoniallaw; and that their justification before God is not in virtue of anyobedience of their own, to either the ceremonial, or the moral law, but of grace through faith in Christ. 

In the former part of the epistle, he shows the impossibility ofjustification in any other than the gospel way--especially in thatway, to which those false teachers directed--shews that they subvertedthe gospel, and rendered Christ's sufferings of no effect--"By theworks of the law, shall no flesh be justified--If righteousness comeby the law, then Christ is dead in vain. " *

* Chapter ii. 16, 21. 

We conceive these to be obvious truths, and wonder that they should bematter of doubt, or dispute, among those who are favored withrevelation, and receive it as given of God. Perfect obedience isevidently the demand of the divine law, and condemnation is denouncedagainst the breakers of it. "This do, and thou shalt live, but thesoul that sinneth, it shall die. " * But none of our race keep the law. "There is not a just man upon earth, that doeth good and sinneth not. "The scripture hath concluded all under sin, that the promise "by faithof Jesus Christ, might be given to them that believe. " Mankind are"shut up to the faith in Christ. . " This is the way in which God "hathmercy on whom he will have mercy. He that believeth shall be saved;but he that believeth not shall be damned. " Therefore the hope of theapostle, in the way of faith, while discarding hope in any other way. "Knowing that a man is not justified by the works of the law, but bythe faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by theworks of the law. "

* Lev. Xviii. 5. Ezek. Xviii. 4. 

From the reasoning of the apostle, the false teachers at Galatia seemnot to have urged obedience to the whole law. Circumcision they taughtto be indispensible. St. Paul allures them, that if they were underobligation to receive circumcision, they were equally obliged to keepthe whole law; and that they bound themselves to this by submitting tobe circumcised--that if they reverted to the law, and placed theirdependence on their obedience to it, they renounced the grace ofChrist, and would not be benefited by it. 

"Behold, I Paul, say unto you, that if ye be circumcised. Christshall profit you nothing. For I testify again to every man that it iscircumcised, that he is a debtor to keep the whole law. Christ isbecome of none effect unto you, whosoever of you are justified by thelaw, ye are fallen from grace, "

While such was the state of those who followed the judaizing teachers, those who retained the gospel as taught by the apostle, had anotherhope--a hope which would not make ashamed--a hope in divine gracethrough faith in Christ--"We through the spirit wait for the hope ofrighteousness by faith. For in Jesus Christ neither circumcisionavaileth any thing, nor uncircumcision; but faith which worketh bylove. "

Such is every Christian's hope before God. He "counts all things to beloss and dung that he win Christ; but the righteousness which is ofGod by faith. "

But while St. Paul was exhibiting and urging these important truths, on the wavering Galatians, he foresaw, that it would be objected, thatthe scheme which he advanced, tended to licentiousness--that if menmight be saved by faith without the works of the law, they mightindulge themselves in sin--that this would render Christ the ministerof sin. The same objection appears to have been made at Rome, where afaction existed similar to this at Galatia. This consequence theapostle rejected with abhorrence. "Do we then make void the lawthrough faith? God forbid: Yea we establish the law. "

The Levitical code included both the ceremonial and the moral law. Though St. Paul declares justification unattainable by obedience toeither or to both, he did not set aside the moral law, as no longerobligatory, as he did the ceremonial. This latter had answered theends of its appointment, and was abolished by fulfillment. It was onlya shadow of good things to come, and fled away before that of which itwas a shadow. Christ had therefore blotted it out and taken it away. But the moral law was not done away. Christ hath fulfilled it forthose who believe on him; but it doth not therefore cease to beobligatory upon them. It is of universal and eternal obligation. Thesalvation of mankind, doth not, however, depend on their obedience toit. If it did, they could not be saved, because all mankind havebroken it. "Salvation is of grace, through faith. "

Instead of setting Christians free from obligation to keep the morallaw, what Christ hath done for them strengthens their obligations toobey it. An increase of mercies is an increase of obligations to servethe Lord. 

But yet more is done to secure obedience from those who are Christ's--yea enough to secure it. A change passeth on them, when they becomehis, which reconciles them to the law, and causes them to delight init, and in the duties which it enjoins. This produces a pleasingconformity to it--"his commandments are not grievous. " Their obedienceis sincere and universal. Others may render a partial obedience, outof fear, but the obedience of the renewed flows from love, and hathrespect to all God's commandments. 

Remains of depravity abide in the Christian, but they do nothabitually govern in him. That they are not wholly purged out of hisnature, is to him the occasion of grief--causes him to go sorrowing:But he doth not gain complete deliverance till he puts off the body. He puts on, however, the gospel armor, and maintains a warfare againsthis own corruptions within, no less than against the powers ofdarkness without. Though sometimes wounded, and made to go on his wayhalting, he is in his general course victorious, rising superior toopposition, and living unto God. "Whosoever is born of God, doth notcommit sin; for his seed remaineth in him, and he cannot sin, becausehe is born of God"--cannot sin: like others, allowedly and habitually. "How shall he who is dead to sin, live any longer therein?"

Such is the character of the Christian, as drawn in the bible; so thatall ground of objection to the gospel scheme, as drawn by St. Paul, isremoved. Those who are Christ's instead of taking liberty to sin, because "they are not under the law, but under grace, " are of all menmost careful to do God's commandments; and from the noblestprinciples. Their obedience is not servile, but filial. 

This is the spirit of the text. _They that are Christ's have crucifiedthe flesh, with the afflictions and lusts--HAVE crucified_. The changewhich frees from the governing power of indwelling corruption, anddisposeth to walk in newness of life, hath already passed upon them. None are Christ's till this change takes place in them. 

But while the apostle vindicates the doctrine of grace, and shews itsbeneficial influence on the morals of men, care is taken to guardagainst mistakes on the other hand--not to give occasion to considerrenewing grace as wholly eradicating the principles of depravity, andputting an end, at once to the spiritual context. This subject istreated more largely in the epistle to the Romans. * But the oppositionof natural and gracious principles, is here mentioned, and some of itseffects described. "The flesh lusteth against the spirit, and thespirit against the flesh; and these are contrary the one to the other;so that ye cannot do the things that ye would. "

* Chapter vii. 

In every man, whatever may be his character, there are differentprinciples, which, struggle and contend with one another. The naturalman feels a bias to wickedness, and wishes to indulge his depravedinclinations. But reason forbids, and conscience remonstrates, andwarns him to beware what he doth--reminds him that to yield to passionis wrong--to indulge appetite unreasonably is sinful--that for thesethings God will bring him into judgment. Thus the principles implantedin the mind, by the God of nature, withstand the sinner in his way, and resist him in his course; they hold him back and restrain him fromgratifying his natural desires--from doing that to which he isinclined, and hath power to do. By this means he is prevented fromgiving full latitude to his corruptions; yea, he is sometimesinfluenced to do good. Herod was a vile character; but "he fearedJohn, knowing that he was a just man, and an holy, and observed him;and when he heard him he did many things, and heard him gladly. " *Many similar instances might be adduced. There is not a sinner whodoth not feel the natural bias, and the power of reason andconscience, driving and contending within him; and sometimes the oneprevails to influence his conduct, and sometimes the other. 

* Mark vi. 20. 

Neither is the Christian free from similar struggles. Reason andconscience have naturally the same power in him which they have inothers. The corrupt bias, is also weakened in renovation; yea receivesa deadly wound. But it is not immediately destroyed. Still itsinfluence is felt, and its effects observed. Sometimes it evinceth somuch power, that its deadly wound seems to be healed. Reason andconscience, strengthened by renewing grace, ordinarily prevail overindwelling depravity; but not without a struggle, as every Christiancan testify--neither do the better principles always conquer. Sometimes the opposing principles, or powers, prevail, and lead toerror and wickedness. Thus "the flesh lusteth against the spirit, andthe spirit against the flesh--so that ye cannot do the things that yewould. "

Neither the regenerate, nor the unregenerate, are free to do all thatto which the generally governing principle inclines. The differencebetween the renewed, and the unrenewed, is not that the former is freefrom temptation, the latter overcome by it, at every attack. Neitheris the case. Both meet with temptation, and often that which issevere. Each sometimes overcomes; at other times is overcome by it. But the renewed formed to the habit of attention and watchfulness, andlooking to God for help, and acting, in the main, uprightly beforeGod, is usually a conqueror; while the unrenewed, habitually careless, and negligent of watchfulness and prayer, is more often conquered, andhurried into error and wickedness. The renewed are chieflyrestrained by love to God and duty; the unrenewed by fear ofpunishment; Though fear hath a degree of influence on the former; andother considerations, beside fear, are not wholly, devoid of influenceon the latter. 

How far a Christian may be influenced by remaining corruption, andcarried away by the prevalence of temptation; or how far a sinner maybe restrained by the influence of those principles and considerations, which withstand him in his course, we are unable to determine. Thatboth feel and are influenced by those opposing principles, is notmatter of doubt. We experience it in ourselves, whatever ourcharacters may be; and we observe it in others. None are so mouldedinto the divine image, as to become perfect--neither doth depravityattain so complete an ascendant over any who remain in the body, as todivest them of all restraints, and yield them wholly up to the viciouspropensity. Restraints, yea inward restraints operate in degree, onthe most depraved. 

This is a mixed state. The good and the bad are here blended together. "The wheat and the tares must grow together until the harvest"--yeanot only in every field, but in every heart. None are perfectly good, or completely bad, while in this world. The finishing traits ofcharacter are referred to that to come. In that world we expect, thatboth the righteous and the wicked, will be perfect in their kind--"the spirits of the just be made perfect"--those of the oppositecharacter put on the full image of their infernal parent. 

IMPROVEMENT. 

_If those who are Christ's have crucified the flesh, with itsaffections and lusts_, How stands the case with us? Are we thus madeto differ from the wicked world? Do we love God--believe on his Son--do his commandments, and trust his grace? Then, "to us to live isChrist, and to die gain. " Here we must have trials--this is not ourrest. But the time is short. Soon we shall be called "from our labors, and our works will follow us, " Soon we shall be with Christ--beholdhis glory, and rejoice in his presence. Happy state!

But let us beware deception. Some "hold a lie in their right hands;cry peace when there is no peace to them. " Let us commune with our ownhearts; attend to our temper and conduct; inquire whether we havetaken up our cross, and are following Christ? Whether the spirit ofChrist dwelleth in us. If we have not his spirit, we are none of his. "If we have his spirit we walk as he walked. " If this is our happystate, we shall ere long hear from our Judge, "come ye blessed of myFather, inherit the kingdom prepared for you from the foundations ofthe world. " But if found sinners, a very different doom awaits us. 

 * * * * * *

SERMON XII. 

The aggravated Guilt of him who delivered Christ to Pilate. 

John xix. 10, 11. 

"Then saith Pilate unto him, 'Speakest thou not unto me? Knowest thounot that I have power to crucify thee, and have power to releasethee?' Jesus answered, 'Thou couldest have no power against me, exceptit were given thee from above: Therefore he that delivered me untothee hath the greater sin. '"

Judea was conquered by the Romans and reduced to a province of theirempire, before Christ suffered for the sins of men. When the Jewsconspired his death, Pilate was governor of that province. The powerof life and death was in his hands. Though said to have been devoid ofprinciple, he was unwilling to give sentence against Jesus. Free fromJewish prejudices, he was convinced of Christ's innocence; that he hadcommitted no offence, either against his own nation, or against theRomans; but that for envy he had been arraigned, condemned, anddelivered up as a malefactor. 

A mighty prince was then expected to arise in Israel. That he wouldsave his people from their enemies, and crush the powers which heldthem in subjection, was the general idea entertained of him. But theJews had no expectations of such a deliverer in the Son of Mary; nordid the Roman Governor see aught in him to excite suspicion of aformidable enemy. He wished, therefore, to release him; repeatedlydeclared him not guilty; and would have set him at liberty, but theJews opposed. They declared that "by their law he ought to die, because he made himself the Son of God"--or gave himself out for theexpected Messias. 

This was probably the first hint which Pilate received of this nature, and it seems to have alarmed him. "When he heard that saying he wasmore afraid. "

Pilate was not an Atheist. He appears to have had some knowledge of adivine existence and belief of a superintending providence. Livingamong the Jews, he was, no doubt, acquainted with their religion, andtheir expectations of a deliverer; and if there was a suspicion thatthis was that deliverer, it concerned him to act with caution; atleast to make inquiry. He therefore returned to the judgment hall, andentered on another examination of the prisoner. He began by inquiringafter his origin. "He said to Jesus, Whence art thou? But Jesus gavehim no answer. " The test follows, in which we observe the followingparticulars, viz:

I. Pilate blaming Jesus, for refusing to answer him--boasting of hispower, and appealing to our Lord, that he possessed it. _Speakest thounot unto me? Knowest thou not that I have power to crucify thee, andhave power to release thee_?

II. Christ reminding Pilate, that he possessed only delegated power;intimating that he was accountable for the use he made of it. _Thoucouldest have no power against me, except it was given thee fromabove_. 

III. Christ aggravating the guilt of those who had delivered him toPilate, from a consideration of the power which he possessed, in whichthere might be an allusion to Pilate's character as an unprincipledman. _Therefore, he that delivered me unto thee hath the greater sin_. We will treat of these in their order. 

I. We observe Pilate blaming Jesus for refusing to answer him;boasting of his power, and appealing to our Lord that he possessed it. _Speakest thou not unto me? Knowest thou not that I have power tocrucify thee, and have power to release thee_?

But why is Christ faulted? He had said enough to convince the court ofhis innocence. The judge had repeatedly and publicly declared it. "Ifind no fault in him. "

Christ's silence was not sullen, or contemptuous. He had said enough. His silence was prudent--perhaps necessary. He had come into the worldto suffer--"to make his soul an offering for sin. " Had he said more, perhaps Pilate had not dared to give sentence against him. Had notChrist died the ends of his coming had been frustrated. Therefore washe now dumb before his oppressors, agreeably to the prophecy. "He isbrought as a lamb to the slaughter, and as a sheep is dumb before hisshearers, so he opened not his mouth. "

It was necessary that evidence should be given of Christ's innocence, sufficient to convince the honest mind, that he was not a malefactor--that he did not die for his own sin. This had been given. It wasenough--rendered his murderers inexcuseable. The wisdom of providencepermitted no more. 

Pilate declared himself convinced. But then _he had power either tocrucify Christ, or to release him_. He felt himself possessed of thispower, and appealed to our Lord whether he did not possess it. 

Pilate knew what was right--what he ought to do. Conscience directedhim to acquit the guiltless. But this did not necessitate him to doit. He had power to do right. He had power also to do wrong. 

Others possess similar power. Every moral agent hath power to obey ordisobey the dictates of his conscience. It is not the method of heavento compel men to good, or leave them to be compelled to evil. Godintended man to be a free agent, who should choose for himself thepart he would act; and endowed him with a self determining power, tocapacitate him to choose. Devoid of this power, he could not beaccountable. 

Man ought to be governed by reason and conscience. These make knownhis duty, and offer proper motives to induce him to discharge it. Butthey do not oblige him to it. It is referred to his own choice. If heprefer doing wrong, to doing right, he may do it. 

This is exemplified in the case before us. Sufficient evidence wasgiven of Christ's innocence. The judge was convinced, and knew that itwas his duty to treat him as innocent. But if to answer worldly ends, or in any respect to gratify depravity, he preferred crucifying theguiltless, he had power to do it. Though Jesus was the Son of God, Godhad left him in the hands of the enemy. "It was their hour and thepower of darkness. " They chose and conspired his death. The Jews wouldnot receive such a Messias. Pilate did not choose to offend the Jews. The former urged his crucifixion, for fear "all men would believe onhim. " The latter was prevailed with to condemn the guiltless, becausehe wished to gratify the chiefs of the nation which he governed. Bothsinned against the light of their own minds, not of necessity, but outof choice--knowingly did wrong to gain worldly ends; or avoid temporaldisadvantages. 

Sinners commonly act on the same principles. They can distinguishbetween good an evil--can "judge of themselves what is right. " Theyknow it to be their duty to choose the good, and refuse the evil. Butpossessing power to counteract the dictates of conscience, often togain worldly ends, and answer sinister views, do counteract them--choose that for which they are condemned of themselves. 

It is folly to pretend that our choices are necessary. The propositioninvolves absurdity. Choice and necessity are often opposites. 

Some bewildered in the labyrinth of metaphysics have doubted theplainest truths--the existence of matter! And even their ownexistence! But these doubts are a species of madness. To the person ofcommon sense they are unnecessary. Let him only believe his senses, which the author of nature hath given to instruct him, and they willall vanish. 

In the case before us, a single glance inward, carries full convictionthat we are free. To offer arguments in proof is superfluous--istrifling--it is to ape the philosopher who attempted to syllogizehimself into a conviction of his own existence! *

* Cogito, ergo sum. Descartes. 

From the knowledge of our capacity, and liberty of choice, arisethsense of merit and demerit. And thence our expectation of reward orpunishment from an enlightened and righteous tribunal. Were wenecessitated to actions, now, the most criminal, we should have nosense of guilt; neither should we fear condemnation from a just judgeon their account. Did we choose such actions, if we knew our choicesto be the effect of invincible, supernal influence, they would give usno concern. On our part, no criminality would be attached to them; itwould rest with the efficient. Had Pilate been compelled to givesentence against Christ, he would have had no sense of guilt; norcould he have been justly criminated. But when the motives whichactuated him, and his freedom of choice are considered, he must havebeen condemned of himself, and of all mankind. 

When Pilate appealed to our Lord, that he was possessed of power, either _to crucify or release him_, the justice of the claim isadmitted; but then, II. He is reminded by the divine prisoner, that he possessed onlydelegated power, intimating that he was accountable for the use heshould make of it. _Thou couldest have no power against me, except itwere given thee from above_. 

Pilate probably prided himself on his exaltation. He was set inauthority. In his province, his power resembled that formerly in thehands of the Babalonish tyrant: "Whom he would he slew, and whom hewould he kept alive. " It might flatter his pride to end himself thejudge of Judah; others as being of divine origin--the Son of God--theexpected Messias, who was to deliver Israel. And raise them to power. Perhaps he valued himself on power to do either right or wrong--thathe was necessitated to neither. _Knowest thou not that I have power tocrucify thee, and have power to release thee_?

Though Christ had given him no answer when Pilate demanded his origin, he now reminds him, boasting of his power, that it was all derived, ordelegated; particularly that which he possessed over his prisoner, whom he had acknowledged to be faultless: _Thou couldest have no poweragainst me except it were given thee from above_. As though he hadsaid, "Remember Pilate, that with all your high feelings, and paradeof power, you have no power which is properly your own; none which isnot derived from above; none for the use of which you are notaccountable. There is one who ruleth in the kingdoms of men, andgiveth them to whomsoever he will, and setteth up over them the basestof men, " To answer his mysterious purposes you are now in authority;but forget not whence it is derived, and the consequences of abusingit. "There may be oppression of the poor, and violent perverting ofjudgment and justice in a province, but marvel not at the matter; forhe who is higher than the highest regardeth"--he will set all right inthe end. For the use which you make of your powers, you must giveaccount to him. 

Such seems to have been the import of Christ's reply to this haughtyruler, boasting of powers, on this occasion. What sentiments it raisedin the breast of this Roman, we are not informed; but the reply wasfull of salutary counsel and instruction. Had Pilate regarded it as heought, it would have prevented him from having been a principal actorin the vilest enormity ever committed on this globe. 

Pilate seems to have felt in degree, the weight of Christ's reply, andto have been the more concerned. For it follows: "From thenceforthPilate sought to release him. " He had sought it before. "Fromhenceforth, " he was yet more desirous to set Christ at liberty, andexerted himself more earnestly to persuade the Jews to consent to hisdischarge. 

But this was not all which Christ said on the occasion; he added, II. Another observation, which related to those who had conspired hisdeath, and brought him to Pilate's bar; perhaps more particularly toJudas, who had betrayed him--therefore HE that delivered me unto theehath the greater sin. If only one person is here intended, as havingdelivered Christ to Pilate, Judas must have been the person. 

That Pilate possessed such power, the power of life and death, isdeclared an aggravation of his guilt, who had delivered him to Pilate;in which there might be an allusion to Pilate's character as anunprincipled man. He was known to be under the government of appetite, passion, or selfishness. He had been often guilty of injustice andcruelty in his public administration. Therefore had his enemies thegreater sin in delivering Jesus unto him. 

Such we apprehend to be the meaning of the text; which hath beenthought to be obscure and difficult. The difficulty will strike us, ifwe read the whole passage as it stands in the translation. Pilatesaith unto him, Speak thou not unto me? Knowest thou not that I havepower to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power against me, except it were given thee fromabove; THEREFORE he that delivered me unto thee hath the greater sin. 

The last clause seems at first view, to refer to the words whichimmediately precede, which is to understand our Savior as aggravatingthe guilt of those who delivered him to Pilate, from the considerationof Pilate's power having been derived from above. 

This cannot be the meaning. All power in the hands of creatures, maybetraced to the same source. It is derived from above. But the sourcewhence power is derived is out of the question respecting the merit ordemerit attending the use of it. The guilt of him who delivered Christto Pilate, was neither increased nor diminished by it. 

The consequence, THEREFORE he that delivered me unto thee hath thegreater sin, looks back to words preceding--I have power to crucifythee, and have power to release thee. His sin was great, who deliveredChrist to such an one; to one possessed, of his power, and of hischaracter; much greater than though he had delivered him to one devoidof power to crucify; or to one who was a man of principle. DeliveringJesus to Pilate was like delivering Daniel to the lions; or the threechildren to the fiery furnace. The rage of the lions, and the power ofthe flames, were restrained by the greater power of God; but no thanksto the enemies of those holy men--they could be considered in no otherlight than that of murderers. 

The Supreme ruler could have restrained Pilate and have prevented hishaving yielded to Christ's enemies, and given him to their will. Butthe determinate counsel of heaven had otherwise resolved before theincarnation. "It was necessary that Christ should suffer, and enterinto his glory. " Therefore was he given up to the rage of his enemieswho thirsted for his blood. 

Christ's crucifixion was the design of his enemies in delivering himto Pilate. This was their sin. God overruled it for good, and made itthe occasion of glory to himself, and salvation to sinners. This is noalleviation of their guilt. "They meant not so; neither did theirheart think so. For envy did they deliver him. "

What Christ said concerning the source, whence Pilate derived hispower, comes in by a parenthesis. It is unconnected with the otherparts of the sentence, which is complete without it. "I have power tocrucify thee--The greater is their sin who delivered me to you. Butyou have no power against me that you have not received from above. Remember it is derived from heaven, and to the God of heaven you areaccountable for the use you make of it. "

This memento, which comes in by the bye, was a proper caution to theruler not to abuse his power. Had he acted agreeable to the evidentdesign of it--so acted, as to have been justified to himself, and ableto give a good account to the source of power, for the use he made ofthat which was delegated to him, it would have prevented him fromdelivering Jesus to his enemies, add kept him clear of a crime, theperpetration of which, darkened even the natural world, and throw itinto convulsions!

Pilate felt so much force in the warning, that he was perplexed. Hewished to acquit the prisoner; of whose innocence he was satisfied;hut he feared the Jews. He was probably apprehensive that they mightinform against him at Rome, as he knew, that much of his pastadministration could not be justified. He had not therefore thecourage to tell the Jews, that justice forbad, and he would notcondemn the guiltless. What had he to do with justice, who had oftensported with it, to gratify his passions, or gain his selfishpurposes? Who had done it openly, and it was matter of publicnotoriety? The Jews urged, "if thou let this man go, thou art notCaesar's friend. " Pilate trembled; but his fear of Caesar prevailedabove his fear of God. "He conferred therefore, that it should be asthey required, and delivered Jesus to their will. "

REFLECTIONS

I. When we contemplate these things, what a series of wonders rise toour view? The state of man--the way in which he was brought into it;and that in which only he could be delivered from it, are allmysterious! Man had ruined himself--ruined his race! Human guilt couldnot be expiated without blood! Without blood divine! Man had sinned, and the Son of God must suffer, or sin could not be pardoned! No othersacrifice could make atonement. Christ consented to undertake the workof our redemption--to "make his soul an offering for sin!" But how? Hemust take human nature! Become man! Wonder of wonders! Stilldifficulty remained. He must die, "the just for the unjust!" In whatmanner could this be accomplished? Christ's sufferings would be, ofall crimes, the most sinful, in those by whom he suffered. No good mancould knowingly take part in them. They could only be the work ofChrist's enemies, and of the enemies of God, and goodness. 

It is no small part of this mystery, that the good should oppose, andthat it should be their duty to oppose, that which had becomenecessary for man's salvation! And that the wicked should be engagedto do that which was requisite for this end! And that their enmityagainst God and the Redeemer, should excite and influence themthereto!

But though every thing relating to this matter is too deep for us. Deity had no embarrassment. To omniscience all was easy and obvious. The great Supreme needed only to sit at helm, superintend and overrulethe lulls of apostate creatures, to effect the purposes of his grace!Need only to permit man freely to follow his own inclinations! "Thewrath of man would thus be made to praise God;" and the designs ofmercy be accomplished! The greatest good be occasioned by the greatestevil! God glorified, and sinners saved!

The mystery of redemption was veiled, till atonement had been madefor sin. That satisfaction was to be made to divine justice, bythe sufferings of a divine person, remained a hidden mystery, tillexplained by the event. This was necessary. Had the enemy been able topenetrate the design, these things would not have been done. Satanwould not have instigated, nor his adherents crucified the Lord ofglory. 

The powers of darkness were laboring to subvert and destroy; theyvainly thought to defeat the purposes of grace; but were madeinstrumental in their accomplishment. "The wise were taken in theirown craftiness; the purposes of the froward carried headlong; but thedivine purposes stood, and God performed all his pleasure! Oh, thedepths of the riches, both of the wisdom and knowledge of God! Howunsearchable are his judgments, and his ways past finding out!"

II. Another thing which our subject suggests to our consideration, isthe way of God with man. God hath provided a savior, and offeredsalvation--he hath pointed out the way of duty, and commanded us towalk in it--allured us thereto by promises, and barred up the way todestruction by threatenings. Those who enjoy the gospel, have life anddeath set before them. But no constraint is laid upon them--theychoose for themselves, and the consequences follow. 

Though the best services of fallen man are imperfect, and mercyoffered in Christ his only hope, he hath reason to expect saving mercywhile seeking it in the way of duty, and only while thus seeking. Whenwe "keep consciences void of offence, toward God and men, then are wesatisfied from ourselves, " and expect the approbation of our judge. When we act differently, we are condemned of ourselves, and tremble toapproach the enlightened tribunal. 

These views are natural--they are written on the heart or conscience, by the creator's hand, and indicate what we may reasonably expect fromhim who knows our hearts--from him who is moral governor of allworlds. 

As we know ourselves to be free agents, and as we possess onlydelegated powers, we are certainly accountable for the use which wemake of those powers. The duties which rise out of such a situation, and the consequences which will follow, according to the manner inwhich we act our parts, need not to be pointed out--they lie open toevery eye. 

III. When we consider the struggle in Pilate's breast, between senseof duty, and a desire to please the world, and how it terminated, wesee the danger of wanting fixed principles of rectitude--of not beingdetermined, at all events, to do right, whatever may be theconsequences. 

Pilate's duty was plain. He knew his duty--felt his obligation to doit, and wished to do it, that he might feel easy, and not be concernedfor consequences. But he had formerly sacrificed conscience toappetite, passion, or selfishness, and it was known. This exposed himto temptation again to do wrong. He who had violated conscience togain worldly ends, might do it again. Pilate had exposed himself bypast conduct--could not justify his past administration--his enemiesmight report him to Caesar--he could not answer for himself beforeCaesar; but if he would again violate conscience, oblige the Jews, ina matter they had much at heart, he hoped their friendship--that theywould spread a veil over his past conduct, and report in his favor atRome. 

Such was the situation into which he had brought himself by willfuldeviations from duty--thence temptations to farther and greaterdeviations--temptations not easily overcome--temptations by which hewas overcome, and seduced to the most horrid wickedness--crucifyingthe Lord of glory!

Those who would maintain their integrity, and stand in the evil day, must resolve to do right; to obey the dictates of conscience; theymust beware the beginnings of sin; hold no parley with the enemy;never hesitate, whether it is not best, in any case to yield totemptation; nor make attempts to please those who wish them, and dareto importune them to counteract the light of their own minds--"trimming their way to seek love. "

To enter on such a course, is to go on forbidden ground. It is topass the bounds, and go into the way of seduction. "Enter not into thepath of the wicked, and go not into the way of evil men. Avoid it, pass not by it, turn from it, and pass away. " *

* Proverbs iv. 14. 

What the poet observes, respecting one species of temptation, holds, in degree, of every other. 

"In spite of all the virtue we can boast, The _person_ who deliberatesin lost. "--Young. 

 * * * * * *

SERMON XIII. 

The Trial of Peter's love to Christ. 

John xxi. 15, 16, 17. 

"So when they had dined, Jesus saith to Simon Peter, 'Simon son ofJonas, lovest thou me more than these?' He saith unto him, 'Yea, Lord;thou knowest that I love thee. ' He saith unto him, 'Feed my lambs. ' Hesaith to him again a second time, 'Simon son of Jonas, lovestthou me?' He saith unto him. 'Yea Lord; thou knowest that I love thee. 'He saith unto him, 'Feed my sheep. ' He saith unto him the third time, 'Simon son of Jonas, lovest thou me?' Peter was grieved, because he saidto him the third time, 'Lovest thou me?' And he said unto him, 'Lord, thou knowest all things; thou knowest that I love thee. ' Jesus saithunto him, 'Feed my sheep. '"

"This was the third time that Jesus shewed himself to the disciplesafter he was risen from the dead. " But it was not the last time. "Heoften shewed himself alive: after his passion, being seen of them forforty days, and speaking of the things pertaining to the kingdom ofGod. " Once he appeared to a Christian assembly--"was seen by abovefive hundred brethren" at the same time. When he had given to hisdisciples those infallible proofs of his resurrection, and thoseinstructions, which their work required, "while they beheld, he wastaken up; and a cloud received him out of their sight. "This visit was made to a part of the disciples at the sea of Tiberias;whither they had retired after the crucifixion; but whether to followtheir former occupation, or in expectation of meeting there the risenSavior, who had promised to manifest himself to them in Galilee, weare not informed. They were however engaged in fishing, when after thefruitless labors of a night, they saw Jesus in the morning standing onthe shore. 

God looks favorably on his people when he sees them employed in honestsecular business; and sometimes manifests himself to them. 

This was a kind instructive visit, to these disciples; especially toPeter. Peter was of a bold, forward disposition, naturally eager andconfident, and so strongly attached to his Lord, that he thoughtnothing could separate him from him--neither allurements, nor terrors. Therefore when Christ warned his family of his approaching sufferings, and the effect which they would have on them--that "they would beoffended because of him--yea be scattered from him and leave himalone:" Peter did not believe him! He had such love to Christ, andfelt so determined to adhere to him, in all extremities, that he daredto declare, "Though all shall be offended, yet will not I. " And whenhis Lord, assured him that he would thrice deny him that very night, he was not convinced. It only served to draw from him a more vehementand positive assertion, "If I should die with thee I will not denythee in any wise. " But he soon found his mistake. Three times, beforethe next morning dawned, did he deny his Savior--with oaths andimprecations did he deny him!

This sinner was soon renewed by repentance. And one design of Christ'svisit at this time, seems to have been to assure the penitent, thathis sin, in "denying the Lord who bought him, " was pardoned, and thathe was confirmed in the office to which he had been previously called. But the manner in which this was done carried in it a reproof, whichmust have called his sin to remembrance, causing his soul to behumbled in him. Let us turn our attention to the subject. 

_In the text we see Christ questioning Peter, and trying his love--Peter appealing to Christ for the reality of it--and Christdirecting Peter how to manifest his love to him--by feeding hisflock_. 

I. We see Christ questioning Peter and trying his love. _Simon, son ofJonas, lovest thou me more than these_?

Simon was the original name of this apostle. Cephas and Peter, whichsignify a rock, or stone, were names given him of Christ, expressiveof that firmness of character, for which he was remarkable. Thesethough commonly used, after they were given him, were omitted on thisoccasion; probably as a tacit reproof of his denial of his Lord, alittle before; which had been occasioned by the failure of hiscourage--by the deficiency of his firmness. 

The manner in which his divine master, here addressed this disciple, seemed to imply a doubt of his love; or of the supremacy of it. CHRISTknew the heart. Peter's love was not hidden from him. But while hedwelt with men, he treated people according to their apparentcharacters; thereby setting an example to his followers who can judgeothers only by appearances or that which is external. 

Jesus did not immediately address himself to Peter, as soon as he hadmade himself known; but after he had been some time in the company ofthese friends and followers, and they had made a friendly mealtogether, he turned to this disciple, and in the presence of hisbrethren, who had witnessed his high professions of love, anddetermination never to forsake or deny him, and the part he had actedsoon after, addressed him, as in the text; _Simon, son of Jonas, lovest thou me more than these_?

What had happened a little before, rendered this question highlyproper. One of the twelve had fallen. One, whom the others had notsuspected. Nothing had appeared, which marked out Judas for thetraitor, during the time of his going out and in with the otherdisciples. Christ, though he knew him, and gave frequent intimationsthat there was a traitor among them, had never designated him. Whenthey were told that one of them should betray their Lord, their eyeswere not turned upon Judas, but each one appeared jealous of himself, "Lord is it I?" But his hypocrisy had now been made manifest and hehad gone to his own place. Such had he been found who was the stewardin Christ's family! That with respect to him, the other disciples hadbeen deceived, now appeared. And Peter, who had been To forward andzealous, and professed such warm love to Christ, had lately deniedhim! And though he had returned, professing himself a penitent, hissincerity is questioned, and he is called on, to clear up hischaracter. 

It was important that this matter should be determined, that the otherdisciples might know how to treat this late offender--whether he wasto be received as a brother, or to be considered as deposed from hisoffice, and to be succeeded by another. This was probably the reasonof Christ's addressing him, as here in the presence of his brethren. _Lovest thou me more than these_?

If he had the love of Christ dwelling in him, and that love wassupreme, Christ would forgive the past and continue to employ him as ashepherd to feed his flock. Therefore did he apply to this lateoffending pastor, and demand of him in the presence of his brethren, whether he really loved him, with such a love as was necessary toconstitute him a disciple. 

This had been long before settled, and determined, to be love superiorto that which is borne to the world, or the riches and honors, orfriendships and relations of it, or even life in it. "He that lovethfather or mother more than me is not worthy of me: He that loveth sonor daughter more than me is not worthy of me: He that taketh not hiscross and followeth after me, is not worthy of me: He that findeth hislife shall lose it; and he that loseth his life for my sake shall findit. " *

* Matthew x. 37. 

The purport of this and parallel declarations of the divine teacher, are not obscure; they plainly teach that we cannot be Christ'sdisciples, unless our love to him surpasseth that which we bear anything terrestrial. Therefore the question put to Simon, agreeably tothese prior definitions of that love to Christ which is necessary toconstitute a person his disciple, marked particularly by the lastclause of it, "more than these?"

Expositors have generally put another sense on this question, and inour apprehension, a mistaken sense. They have considered our Lord asinquiring of Simon whether his love exceeded that of his fellowdisciples. "Lovest thou me more than these thy fellow disciples loveme?"

This cannot be the sense of the question. This is a question whichSimon could not have answered; and which it would have been wrong inhim to have attempted to answer; a question therefore which Christwould not have put to put to him, or required him to answer. To haveanswered it, Simon must have known the heart of others; but to havepretended to the knowledge of them, would have been claiming a divineprerogative. 

But Peter had declared on Christ's forewarning them that "they wouldall be offended because of him, although all shall be offended, yetwill not I. "

He had indeed made that declaration; but he had not judged others, orpretended to determine that they would or would not be offendedbecause of him. Peter knew that he loved Christ--that the love ofChrist was generally a governing principle in his heart. He felt thestrength of it so sensibly at that time, that he did not conceive itpossible that any dangers or sufferings could ever induce him toforsake his Lord; or in any respect, be offended because of him. Therefore his confident declaration, that he would stand by him inevery extremity, though he should be left to stand alone. Leaving thefuture conduct of others, to determine the measure of their love toChrist, he spake only of his own. "Though all men shall be offendedbecause of thee, yet will not I be offended. " As though he had said;

"I do not pretend to know the hearts of others; but I think I know myown; and that I have such love to thee my Lord, that nothing canseparate me from thee. " Jesus answered, "Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. "Peter replied, "Though I should die with thee, yet will I not denythee. Likewise also said all his disciples. "

They no doubt all spoke the language of their hearts; all expressedthe determination of their souls at the time; though they were soonconvinced of their mistake--that they did not sufficiently knowthemselves--their own weakness--the need they stood in of divinesupport. 

Peter, in particular, expressed the genuine feelings of his own warmand honest heart; but without the smallest intimation, that hesuspected his fellow disciples; or pretended to judge them. 

And is there reason to think that Christ would put him upon this work?That he would require him to judge them, and compare his love withtheirs? Especially when we consider Christ's former prohibition ofjudging others, which he had early made a law to his disciples. "Judgenot that ye be not judged :" And remember that Christians aredirected, "in all lowliness of mind, to esteem others better thanthemselves. "

Some have been disposed to think highly of themselves, and meanly ofothers--to say to others, "Stand by thyself; come not near me; I amholier than thou"--Some, to "compare themselves with others and exaltthemselves above others. " But not so the humble Christian--Not so themeek follower of Jesus. Nor is there any thing favorable to suchtemper and conduct to be found in the sacred volume. The spirit andtenor of the divine rule is opposed to it, and speaks persons of thischaracter, objects of divine aversion. 

This temper, and its opposite, are exemplified in the pharisee andpublican, who went up to the temple to pray. "God I thank thee, that Iam not as other men--or even as this publican. " Thus the pharisee. But"the publican standing afar off, would not lift up so much as" hiseyes to heaven, but smote upon his breast, saying, "God be merciful tome a sinner. " We know which of these met the divine approbation. 

Now, is it supposable, that the Savior would put a question to Simon, which would countenance the pharasaic disposition? Or that he wouldrequire him to judge the hearts of others? Or compare himself withothers, in a matter which required the knowledge of their hearts?

It seems strange that this should be thought by any one, to be thesense of Christ's question to Peter; much more that this should be themost common construction of it, by expositors. 

II. In answer to our Lord's question to Simon, we find him in the textappealing to our Lord, for the reality of his love. "_Thou knowestthat I love thee--Thou knowest all things, Thou knowest that I that Ilove thee_. "

It is observable that Peter rests the whole matter on Christ'sknowledge of the heart. Peter makes no plea--adduces no evidence--mentions no circumstances, evidential of his love to Christ, butrefers the matter back directly to him, as the searcher of hearts andleaves it with him. _Thou knowest that I love thee_. 

The grieved, and distressed apostle, could have mentioned many thingsas proofs of his love to Jesus; yea of the strength of his affectionfor him. He might have pleaded his profession respecting Christ, atthe time when he was honored with the name of Peter--an honorabledistinction, and designed to recommend him to the acceptance of hisfellow disciples. * He might have mentioned what passed, when Christasked the twelve, whether they "would also go away?" When manyoffended at his doctrine forsook him, after having followed him, andprofessed themselves his disciples. Simon had on that occasion made anoble profession, shewing that he was a disciple indeed--"Lord, towhom shall we go? Thou hast the words of eternal life. And we believeand are sure, that thou art that Christ, the son of the living God?"He might have pleaded, that he had singly dared to draw his swordagainst the multitude, which came to apprehend his Lord--that he hadresolutely attacked them, and maintained the conflict, with the wholeband, till disarmed by a command from his divine Sovereign to put uphis sword into its sheath--that he had followed Christ, when most ofthe others forsook him and fled--had ventured into the judgment hallto attend his trial and witness the event--that though there surprisedand terrified into a denial of Christ, when he saw him contrary to hisexpectations, resign himself to death, by the wicked hands ofunbelieving Jews, aided by heathen soldiers, yet that only one kindlook from his captive Lord, had brought him to repent and mourn in thebitterness of his soul, that he had not agreeably to his formerpurpose, died with his divine master--He might have alleged, that hehad not forsaken Christ's family and friends, even when Christ hung onthe cross or slept in the tomb; though his most faithful followers, had then been ready to conclude, that they had been deceived, when"they trusted that it was he who should have redeemed Israel"--that hehad watched Christ's corpse, and been with the first to examine thereport of his resurrection, and among the first who believed it--andthat even then, at that appearance of his Lord, he only of thosepresent, when they saw him standing on the shore, could not wait tillthe boat should convey him to the land, but had thrown himself intothe sea, leaving the fish which they had enclosed, to continue intheir own element, and swam to the shore, not perhaps, withoutendangering his life, that he might not delay to receive and welcomehis Lord. 

* Matthew xv. 12-19. 

These, and probably many other things, evidential of the reality andstrength of his love to Christ, Simon might have alleged, notwithstanding his late defection--distinctions, which perhaps noneof his fellow disciples could have pleaded; and which, had any shareof the pharisaic spirit rested on him, might have induced him to claimthat superiority to his brethren, which a certain church afterwardsattributed to him. 

To have mentioned these, might have strengthened the charity of hisfellow disciples towards him; but he knew that none of them wererequisite, to convince Christ of his love. Though he had done, andsuffered, and exposed himself for Christ, more than others, he put inno claim to a reward--he had done less than was his duty. Hisdependence was on grace. Therefore did he decline the mention, of whatsome would have boasted, and appealed directly to his Savior, as thesearcher of hearts, to judge of the matter in question--of his love, and the measure of it--appealed to him who had put the question, _lovest thou me more than these?_ To clear up his character and bearwitness to the reality and measure of his affection toward him--_YeaLord, thou knowest that I love thee_. 

In this appeal he not only shewed his sincerity, but reflected honoron Christ, by an acknowledgement of his divinity. The knowledge of theheart is the prerogative of Deity. "I the Lord search the heart, I trythe reins, to give to every man according to his way, and according tothe fruit of his doings. The Lord searcheth all hearts, andunderstandeth the imaginations of the thoughts. " The exalted Savior, afterwards made himself known as possessing this power, and appointedto exercise it, in adjusting the rewards of another life. "All thechurches shall know that I am he who searcheth the hearts and reins;and I will give to every one of you according to your works. " But thishad not been clearly revealed, when Christ paid the visit to hisdisciples at the sea of Tiberias. The Christian dispensation was thenscarcely set up. Darkness still brooded on the minds, even of theapostles. It continued till the outpouring of the Spirit, on the dayof Pentecost, when the promise of "the Comforter, to teach them allthings, and bring all things to their remembrance, " was fulfilled. ButSimon seems to have anticipated these public manifestations anddiscoveries--to have at this time been convinced, that Christ wasomniscient--THOU KNOWEST ALL THINGS; _thou knowest that I love thee_. 

In this appeal, Christ was farther honored, by Simon's open, publicreliance on his goodness. He had then lately dishonored Christ, by ashameful denial--a denial, when to have acknowledged him, would havedone him the greatest honor. But such was his confidence in thegoodness of his Lord, that he dared to trust himself with him--had noconcern, that resentment of the part he had acted, would induce him, in whom he trusted, to overlook his penitence, and pass his humbleconfidence unnoticed--did not fear to trust himself in Christ's hands, and leave it to him to make known his character to his fellowdisciples. 

In these things the faith of Simon, and the nature of his faithappeared. He not only believed Jesus to be the Christ, but he believedthe divinity of Christ. His faith did not terminate in a bare assent, but convinced of his sufficiency, and of his justice, and mercy andreadiness to forgive the returning penitent, he gave himself up toChrist and trusted in him to pardon his sins and save him by hisgrace. Though sensible of his own demerit, fear did not drive him awayfrom the Savior, but induced him to return to him and put his wholetrust in him. 

Such is the nature of justifying faith. Those who are subjects of it, deeply sensible of their sins, "look to the Lamb of God, who takethaway the sin of the world, " and place all their dependence on him; andthey are not disappointed--; "Whoso believeth shall not be ashamed. "

Thus Simon's faith and love were owned of Christ; and this lateoffender not only pardoned, but continued in his office; a pastor ofChrist's flock. _Feed my lambs--Feed my sheep_, were the replies tothe appeals made by the offender, that he loved the Savior. In thismanner was he directed, III. To manifest his love to Christ. --It might have been thoughtthat Simon had fallen from his office when he denied his Lord; withoaths and imprecations, denied his knowledge of him. If so, he washere restored; Christ entrusted him again with the care "of his flock--which he had purchased with his blood;" and reappointed him to "givethem their meat in due season. " His having had this charge here givenhim, argued the pardon of his offences, and his restoration to favor. He would not have been required to do the work of an apostle, had nothis transgression been forgiven, and his sin been blotted out. Judashad no such trust reposed in him after his fall; no such duty requiredof him. "By his transgression he fell from his ministry andapostleship, that he might go to his own place, and another take hisoffice. " Judas repented; but not with repentance unto life. Hisrepentance led to death by his own hand. Diverse was that of Simon, both in its nature and effects. His was "Godly sorrow, which wroughtrepentance unto life"--which caused him to devote himself wholly tothe service of the Redeemer, and at last to lay down his life for hissake. 

REFLECTIONS

I. Our subject teacheth the folly of felt dependence. Who everappeared to have stronger confidence in himself than Peter? Yet fewhave fallen more shamefully than he. 

If we lean to ourselves, like things will probably befall us. Ourstrength is weakness. Our enemies are many and powerful; they are longversed in the arts of deception; well acquainted with our weakness;know how, and when, and where to attack us to advantage. Left toourselves, we should doubtless be snared and taken by them. 

Simon was naturally bold and resolute; had great love to Christ, andzeal for his honor: Yet all did not enable him "to stand in the evilday. " If Peter fell, who, left to himself, can stand? Not one. But Godis able to make the weakest and most feeble stand, and will make themstand if they trust in him. "My grace is sufficient for thee, for mystrength is made perfect in weakness. " Blessed are they who trust inhim. 

II. An high opinion of a person's own strength, or love to God and theRedeemer, is most commonly the prelude to a fall. When one thinkshimself strong, and feels secure, he is soon taught weakness anddependence, and the need he stands in of a divine guardian, by someadvantage gained over him by the enemy: Whereas, those who aresensible of their own weakness, and trust in God, are holden up, andmade to stand. "Most gladly, therefore, will I rather glory in myinfirmities, that the power of Christ may rest upon--me for when I amweak, then am I strong. "

III. As self knowledge is of great importance, unnecessary to ourreforming that which is amiss, and to our trading in him who is ableto keep us, we should often try ourselves, as in his presence--his, towhom our hearts are open. It becomes us often to retire inward, andexamine whether the love of Christ dwelleth in us? _Whether we lovehim more than these_? Than the world and the things of it? If Christis not uppermost in our hearts, "we are not worthy of him. " But if wecan answer the question put to Simon, as he answered it, _Lord thouknowest all things; thou knowest that I love thee_, happy are we. Weremain in a state of imperfection--may often have occasion to mournsome practical denial of Christ; still, if _he who knoweth all things, knoweth that we love him_, our love to him will not he overlooked; hewill own us before his Father, and reward us with eternal rewards. 

IV. Christ's disciples, while in the body, often err; if acquaintedwith ourselves, we must often know this of ourselves; do we then seeour faults?

If any who call themselves Christians live in neglect of selfexamination, and are consequently strangers to themselves, there isgreat reason to fear that they are strangers also to the Christianlife. The Christian communes much with his own heart, and finds dailyoccasion to mourn before God, that his service is so defective, andthat he so often denies his Lord, by heedless lapses, or by sufferingtemptation to have such power over him. When the Lord looked on Peter, and thereby brought to his remembrance the warnings which he had givenhim, his confidence in himself, and then his fall, he went out andwept bitterly. 

Every Christian hath a measure of this spirit, and is grieved at hisheart, when he calls to mind his shameful denials of his Lord. If any, who think themselves his disciples are blind to their faults, orlittle affected with them--ready to excuse or extenuate them, especially if hidden from the world; or feel reluctant to take shameto themselves, when they have fallen, it nearly concerns them toexamine the grounds of their hope toward God; there is reason to fearthat they "hold a lie in their right hands. " Those who are Christ'sdiscern their faults; confess and forsake them. Their falls art madethe occasion of greater watchfulness, and care to keep themselves fromevery wicked thing, and perfect holiness in the fear of God. May hegrant this to be our temper, for his mercy's sake in Christ. Amen. 

 * * * * * *

SERMON XIV. 

Gifts no certain Evidence of Grace. 

Luke x. 20

"In this rejoice not, that the Spirits are subject unto you; butrather rejoice, because your Names are written in Heaven. "

Abundant notice of Christ's coming preceded that interesting' event. "To him gave all the prophets witness. "

Neither was his entrance here unattended. It was announced by anangelic choir; by a miraculous star; and by a band of eastern magi. The manger which contained him, was particularly pointed out to theshepherds, and his person designated by inspired Simon and Anna. Again, When entering on his ministry, witness was given for him, both fromheaven, and on earth; from heaven by the visible descent of the HolyGhost, which rested on him, and by a voice testifying that he was theSon in God; on earth by John, and soon after by the seventy: For thesewere sent to prepare his way, and introduce him to his work. 

John was sent before, "to make ready a people prepared for the Lord"--"Repent for the kingdom of heaven is at hand. " The seventy, todeclare him then entering on his ministry--"The kingdom of God iscome nigh unto you. "--John did no miracles; but the seventy witnessedChrist's truth, and their own by wonders wrought in his name. In theorders given to them at their mission, we find them only directed toheal the sick, as an evidence of Christ's arrival, and their beingsent of him; but by the report made at their return they appeared tohave been empowered to cast out devils. They probably did all themighty works done by the twelve, and by their Lord. Thus they preparedhis way. 

Doing miracles in Christ's name would raise in those who witnessed it, a desire to see him of whom they spake, and whose power theydisplayed: And "they were sent two and two before his face into everycity and place whither he himself would come. "

Had they only proclaimed his arrival, some might have listened; butfew would have "believed their report. " Greater evidence than theirword would have been demanded; as was afterwards of Christ--"What signshewest thou, that we may believe thee?" Neither would the demand havebeen unreasonable. Special messages require special evidence; and itis always given to those who are sent of God. 

Every deceiver may pretend to a divine mission; but we are forbiddento "believe every spirit, and commanded to try the spirits. " Thechurch at Ephesus is commended for having obeyed this command--"Thouhast tried them which say that they are apostles, and are not, andhast found them liars. "

Our Savior speaking of the Jews' rejection of him, aggravates theirguilt, by a consideration or the plenitude of the evidence which hadbeen given them of his truth. "If I had not done among them the workswhich none other man did, they had not had sin--but now they have nocloak for their sin--they have both seen and hated both me and myFather. " *

* John xv. 22-24. 

At the return of the seventy they appear to have been elated with theexercise of the miraculous powers which had been delegated to them--"Andthe seventy returned again with joy, saying, Lord, even the devils aresubject unto us through thy name. "

They had witnessed Christ's miracles, but seem not to have wroughtmiracles themselves till now; and when they found themselves able todo the mighty works which they had admired in their Lord they werefilled with joy. 

Having made their report, Christ enlarged their powers and promised themprotection--"Behold I give you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any meanshurt you. " But to prevent them from setting an undue value on thesedistinctions, the caution in the text is subjoined--"_Notwithstanding, in this rejoice not that the spirits are subject unto you; but rather, rejoice because your names are written in heaven_". 

In discussing the subject, we will, first _consider the caution orprohibition--In this rejoice not that the spirits are subject untoyou; then the command--But rather rejoice because your names arewritten in heaven_. 

I. WE are to consider the caution, or prohibition--_In this rejoicenot, &c_. 

But why not? Was it not matter of joy that spirits, evil spirits weresubject to them? That they were able to dislodge them from the bodiesof men, by commanding them in Christ's name? Certainly. This enabledthem to answer the ends of their mission, which had been but verypartially answered without it. Wherefore then the prohibition?

It is rather the excess of their joy, than the joy itself which ishere forbidden. They seem to have placed an undue value on this power;to have exalted it above it's place, particularly as it concernedthemselves. This was the first thing they mentioned at their return;nothing beside seems to have made so deep an impression upon them, orto have given them equal self importance. 

To them there were other things more interesting and important; thatthey were accepted of God, and numbered among the faithful, and thattheir _names were written_ in heaven, were to them occasions of muchgreater joy. The gift of miracles proved their mission, and drew theattention of those who witnessed their mighty works; but this was nota saving gift. A person might possess it, yet remain unrenewed, andperish in his sins. 

Some appear to have exercised this power, who professed no relation toChrist, but were openly connected with his enemies. This is evidentfrom his expostulation with those who attributed to infernal agency, the authority with which he extorted obedience from evil spirits--"IfI by Beelzebub cast out devils, by whom do your sons cast them out?Therefore shall they be your judges. " * The same appears from anotherincident, recorded by St. Mark--"And John answered, saying, Master, wesaw one casting on devils in thy name, and he followed not us, and weforbid him, because he followeth not us. And Jesus said, Forbid him not: For there is no man who shall do a miracle in my name, that can lightly speak evil of me. " +

* Luke xi. 19. + St. Mark ix. 38, 39. 

It seems that some who had seen the disciples cast out devils inChrist's name, though not themselves his disciples, attempted to dothe same and succeeded; and that things of this nature were notuncommon after Christ began his ministry; though it did not always, ifat all succeed, after his sufferings and exaltation. ++

++ Acts xix. 13. 

The gift of miracles, like other gifts, was distinct from sanctifyinggrace. This grace was often joined with that gift; but not always. There was no necessary connexion between them. 

Under the former dispensation, the gift of prophecy did not certainlyargue a renewed nature. It was sometimes given without it. Balaam hadthis gift. The deceiver who brought back the man of God who was sentfrom Judah to reprove Jeroboam, had it. By divine order he told theJew what would happen to him, because he disobeyed the word of theLord, and returned to eat bread in that place. Neither is there atrait of sanctity visible on the prophet Jonah, though he wascompelled to bear God's messages to Ninevah, and used to make otherspecial communications to men. 

Under the gospel dispensation divine administration hath seen thesame. Judas had doubtless the gift of miracles in common with hisfellow disciples; and many will appeal to the judge in the great day, that they "have prophesied in his name, in his name cast out devils, and in his name done many wonderful works, to whom he will profess, Inever knew you, " and whom he will send away among the workers ofiniquity. 

Men are too often estimated by their gifts. Many consider those as thebest men who possess the most enlarged, and especially the most showytalents; and despise those of a different description, as though theirgifts and graces must be equal. But this is wrong. A person maypossess the talents of an angel of light, who hath the temper of aninfernal. Such is probably the state of apostate spirits. And some ofthe greatest of mankind have been some of the worst and mostabandoned. 

Though this must be evident to the considerate, there is yet adisposition in man to judge others, yea, and himself too, by giftsapart from the grace which falsifies gifts, and renders thembeneficial, both to the possessor, and to the world; and at the sametime keeps the possessor humble, and prevents him from thinking ofhimself, above that which he ought to think. 

Neither are the renewed out of danger from this quarter. Sanctification being imperfect, distinguished gifts, or usefulness, oruncommon divine communications, are liable to be abused and made tofoster pride and raise in the worm too high an opinion of himself. St. Paul "though not a whit behind the very chiefest apostles, " neededsomething to keep him humble and prevent him from being elated by therevelations which were made to him. And he left these things on recordas a warning to others; and particularly noted them to the church atCorinth, which abounded with miraculous gifts, and among whom theywere exceedingly abused. He declared them not only inferior tocharity, or holy love, but, considered in themselves, as of noestimation in a moral view; that a person might possess them in thehighest degree, and yet be nothing in religion--"Though I speak withthe tongues of men and of angels, and have not charity, I am become assounding brass, or a tinkling cymbal. And though I have the gift ofprophecy, and understand all mysteries, and all knowledge; and though1 have all faith, so that I could remove mountains and have, notcharity, I am nothing. And though I bestow all my goods to feed thepoor, and though I give my body to be burned, and have not charity, itprofiteth me nothing. " * The apostle here supposeth a person possessedof the most eminent miraculous gifts, yet wholly destitute ofreligion. Could no such case happen, he would not have made thesupposition. He did not write to amuse, but to edify and instruct. 

* 1 Cor xiii. 1, &c. 

Some at Corinth prided themselves in their gifts and despised others--perhaps men's moral state was estimated by them. Therefore did heshow the use of those gifts--that they were distinct from renewinggrace--that the latter was more excellent than the former; and thatthe possession of the latter could not be argued from the exercise ofthe former. 

Those gifts were very useful at that day, and in that city, which wasfilled with idolatry, and almost the headquarters of paganism; but tothe possessor they were of less value than Christian graces--"Covetearnestly the best gifts; and yet shew I unto you a more excellentway"--Namely, the charity described in the following chapter, of whichwe have been treating above. 

To prevent the seventy from indulging the spirit which the apostleafterwards thus reproved at Corinth, was the design of the cautiongiven them in the text. Christ observed how they valued themselves ontheir gifts and checked the spirit its beginning. _Rejoice not thatthe spirits are subject unto you. _

II. We are to consider the command--_But rather rejoice because yournames are written in heaven_. 

The names of the saints are represented as _written in Heaven_, Thislanguage is figurative, accommodated to human weakness. God hathpromised salvation to the faithful and caused them to hope in hismercy; but memorandums are not necessary to remind him of hispromises, or records in heaven to entitle the faithful to the heavenlyinheritance. God's counsels are always before him. The phraseology ofthe text is borrowed from the customs of men, who need memorandumsand records to secure the fulfillment of engagements. 

When men are made free of a city, or state, they are enrolled in thearchives of the community--Thence probably the metaphorical languageof the text, and similar scriptures: For we often find matters whichare determined in the divine councils represented as written incelestial records--Then they that feared the Lord spake often one toanother, and the Lord hearkened and heard, and _a book of remembrancewas written before him_, for them that thought on "his name. " Zion issaid to be "graven on the palms of his hands"--The saints to be_written_ "in the book of life--The dead to be judged out of thethings _written_ in the books" which will be opened at the grandassize when the world will be judged in righteousness. 

As the rewards of grace are made sure to the righteous, the address tothe seventy speaks their knowledge of it--_Rejoice because your namesare written in heaven_. They could not rejoice in an unknown good. Butthe manner in which their privileged state is mentioned supposes themacquainted with it. Christ did not here reveal it--did not say, _yournames are written in heaven, therefore rejoice_, but rejoice becausethey are written there--because you know it to be the case. 

Neither do they appear to have possessed knowledge, in this respect, which others are denied. Others are also exhorted to rejoice in theLord. The suffering Christians of that age were often reminded of therewards in reserve for them, as what would abundantly compensate alltheir sufferings here; which supposed them acquainted with their titleto glory. 

But how did they attain this knowledge? And how may others attain it?

By considering the conditions of the promises and seeing that theyhave complied with them. The promises are made to faith andrepentance, to love and obedience. Where these are found on a person, that person may know that _his name is written in heaven_. 

Obedience flows from faith and love. "Every good tree bringeth forthgood fruit. " The fruits of grace, are the evidences of grace, and theonly evidences on which there is dependence. Should an angel fromheaven testify to a person that his name was written there, theevidence should be inferior to that which ariseth from the Christiantemper evidenced by fruits of holiness. If these were found, thatwould be useless; if wanting, inefficient. "By their fruits ye shallknow them. In this the children of God are manifest. " Had a personsuch testimony from heaven, he could know that the bearer was fromabove, only by attending to his own heart and life. 

"Satan can transform himself into an angel of light. " Permitted of Godhe might have access to our minds and persuade us that _our names werewritten in heaven_, while we remained enemies to God and under thecondemning sentence of his law, had we no rule by which to tryourselves, and judge of our state; but this is not denied us. Yet someare probably deceived, through infernal influence, and filled withvain hopes. Mistaking the sophistry of Satan, for the operation of thedivine Spirit, they boast communion with God and call themselves hischildren while no portion of the Christian temper is found upon them. Doubtless some, who have gloried in special divine communications havebeen deceived, relative to the nature and source of the operationswhich they have experienced. Supposed visions and revelations, areoften no other than illusions of fancy, freaks of imagination, oreffects of diabolical influence, those affected with them often appearconfident of that which sober reason rejects as groundless. 

If when we turn the eye inward, we discover faith in Christ, sorrowfor sin, love to God, devotedness to his service, and reliance on hisgrace through a Mediator, and these are evidenced by fruits ofholiness, we need no other evidence that _our names are written inheaven_: But if there are wanting, hope is vain and confidencedelusive--Gifts, the most extraordinary, even those of prophecy andmiracles are totally unavailing. They leave us but as "sounding brassand tinkling cymbals. "

Instances of this kind have formerly occurred: They may occur again. It concerns us therefore to look to ourselves, and see that our hopesare not built on the sand. 

REFLECTIONS. 

I. The subjection of evil spirits to Christ shows the universality ofhis dominion: For even apostate spirits have not, in every respect, broken from under his government. He sets them their bounds which theycannot pass. "Hitherto shalt thou come and no farther. " When dislodgedfrom a man by his order they cannot not enter a swine without hispermission. They are permitted indeed to indulge depravity, but nofarther than infinite wisdom sees it; and oftentimes their malice ismade subservient to the divine purposes. While Christ had hisresidence on earth, they were permitted to possess the bodies of men, and his superior power was manifested in their ejection, and thereby afew species of evidence was given to his truth of the gospel--yea theywere sometimes made to confess him, when men denied him! "I know theewho thou art; the Holy One of God. " *

* Luke iv. 34. 

In various ways God hath made use of apostate spirits to effect hisholy and merciful designs. They have been used to try the faith, andthereby fit them for glory and honor--Witness the strange trialsbrought on Job! And all served to restrain pride and depravity, and bythe trial of his faith and exercise of his graces, to prepare him fora brighter crown. They may also be instrumental in bringing sinners torepentance. St. Paul speaks of "delivering one to Satan for thedestruction of the flesh, that the spirit might be saved in the day ofthe Lord Jesus: And of delivering men to Satan, that they might learnnot to blaspheme. " *

* 1 Cor. V. 5, 1 Tim. I. 20. 

II. Our subject teacheth us not to value ourselves on account ofgifts, or powers. Gifts and grace, we have seen to be distinct--that the former are a kind of common flock, designed not so much forthe benefit of the possessor, as of the public; and that a person maypossess them in large measure, and yet continue a rebel against Godand perish in his rebellion. 

God hath wise reasons for the bestowment of gifts, and, in someway, gets glory to himself thereby. But every talent is liable to abuse. Ifany man abuse them God will require it. Justice may be glorified, where goodness is neglected, and grace despised. 

There is power with God to compel such use of his gifts as herequires. By overruling the degeneracy of fallen creatures, they oftensubserve the more mischievous. Gifts, under the influence his holypurposes. Princes who know him not, are often instrumental inexecuting his designs. --the Assyrian and Persian monarchs wereformerly made to execute his judicial designs on other nations and onhis people, though "they meant not so, neither did their hearts thinkso. " Other potentates do the same, and in the same way. Yea God hathpower to compel unwilling obedience to his known commands, and hathsometimes done it. Balaam was made to bless Israel and foretel theirgreatness, while yet the enemy of Israel, and of the God of Israel;and Jonah, to bear God's messages to Nineveh. 

To be thus used of God gives no title to his favor. "When God hadperformed his whole work on Mount Zion, " he punished the proudAssyrian whom he had used in the execution of his justice: And Balaamperished among the enemies of Israel. Service undesignedly performed, and that which is the effect of constraint, find no encouragement inrevelation. "If I do this thing willingly, I have a reward; but ifagainst my will, a dispensation is committed unto me; what is myreward then?"

III. Though it is lawful to covet earnestly the best gifts, there isa more "excellent way"--there is that which is more valuable, especially to the possessor--the grace which sanctifies the heart. Ifwe have this grace the more gifts we possess the better--they are allconsecrated to the service of God. If we have only gifts they mayrender us of grace, are beneficial, but under that of depravity, baleful in their effects. 

Some pride themselves in the powers which they possess, and despisethose of inferior abilities--some mistake gifts for graces, or thesure evidences of them. But the day is at hand which will correctmistakes, and exhibit every thing in its proper light. Then the humblefollowers of the Lamb, who pass through life unnoticed, or unknown, will be found written in heaven, and will be owned and honored, as theredeemed of the Lord. But those who neglect the grace offered inChrist, though they may possess the greatest powers--may speak withtongues of men and angels, and have all faith to the removing ofmountains, will be denied of the eternal Judge, and sent away intoeverlasting punishment. Wherefore, _rejoice not, though the spiritsmay be subject unto you; but rather rejoice because your names arewritten in heaven_. 

 * * * * * *

SERMON XV. 

Human Characters determined only by Divine decision. 

1 Corinthians iv. 3, 4. 

"But with me it is a very small thing that I should be judged of you, or of man's judgment; yea I judge not mine own self. For I knownothing by myself, yet am I not hereby justified: but he that judgethme is the Lord. "

Corinth was one of the principal cities of Greece. Enjoying everyadvantage of situation, it became rich and populous. Most cities insimilar circumstances have become vicious. This became exceedingly so. 

The religion of Corinth was paganism, which naturally led to sundryvices. Bacchus and Venus had there their temples and their votaries;and luxury, the child of affluence, led to vice generally. From such acombination of circumstances, the inhabitants, like the men of Sodom, "were sinners before the Lord exceedingly. " It might be justly stiled, like Pergamos, "The place where Satan's seat was. "

Yet God had much people in that city, which continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourishing church; which appears tohave been enriched with a greater effusion of miraculous gifts, thanany other of the primitive churches. The state of Corinth, where Godhad been unknown, and where superstition had reigned, might renderthis necessary in order to give success to the gospel. Miracles areadapted to arrest the attention of those who would be deaf to thevoice of reason and regardless of proofs drawn from it. But those gifts were abused. They were made the occasion of pride, andof divisions: Which shews that there is nothing in the nature ormiraculous gifts, which secures the proper use of them; that they areno evidence of renovation. 

Though the apostle labored to great and happy effect in that city ofthe Gentiles, after his departure, deceitful workers went among them, and availed themselves of his absence to make divisions, and alienatetheir affections from him. This seems to have occasioned his writingthe epistles addressed to them, which constitutes a valuable part ofthe sacred volume. 

The calumnies of his enemies, and the effect which they had on theCorinthians, are alluded to in the text; which contains an expressionof his feelings on the occasion. 

In discussing the subject, we shall just glance at these matters, andadd a brief improvement. 

St. Paul's character, both as a Minister and as a Christian, wasimpeached by those enemies. They represented him as an unfaithful, orunskillful laborer in the gospel, and as one who was not a subjectof divine grace. 

This appears from his statement in the beginning of the context, andfrom the text. Let a man so account of us as of the ministers ofChrist, and stewards of the mysteries of God. Moreover it is requiredin stewards that a man be found faithful, "_But with me it is a verysmall thing, that I should be judged of you, or of man's judgment, yea, I judge not mine own self. For I know nothing by myself, yet amI not hereby justified: But he that judgeth me is the Lord_. "

The apostle here professeth himself "a minister of Christ and stewardof the mysteries of God, " and directs the Corinthians to consider himin that light; or as one put in trust with the gospel to teach itsmysteries, inculcate its truths, urge its duties, and tender itssupports. 

The term _mystery_ is used in Scripture, to express things notdiscoverable by the light of reason, but knowable by revelation. It isalso used to express incomprehensibles; which may be objects of faithon the credit of divine truth. The former is the more common sense ofthe term in the gospel, particularly in the passage before us, andgenerally in St. Paul's epistles. "We speak the wisdom of God in a_mystery_--the hidden wisdom, which God ordained before the world untoour glory; which none of the princes of this world knew; for had theyknown it they would not have crucified the Lord of glory. But it iswritten, Eye hath not seen, nor ear heard, neither have entered intothe heart of man, the things which God hath prepared for them thatlove him. _But God hath revealed them into us by his Spirit_. "

The gospel plan of salvation was a _mystery_, a hidden _mystery_, tillthe gospel day. It was hidden from the prophets who foretold it; andfrom the apostles, till after Christ's sufferings and resurrection. They understood very little of it; knew almost nothing about it tillafter the ascension, when the comforter was sent down "to teach themall things, and bring all things to their remembrance. " To them it wasthen matter of wonder. They had not been made to understand thatChrist was to bear the sins of men--"that he was to suffer and enterinto his glory:" And when he did suffer, "they knew not the Scripture, that he must rise again from the dead. "

Another gospel _mystery_ was the calling of the Gentiles--thatsalvation was intended for them, and to be offered to them, in Christ, equally as to the natural seed of Jacob. "If ye have heard of thedispensation of the grace of God, which is given me to you ward; howthat by revelation he made known unto me _the mystery_--which in otherages was not made known unto the sons of men, as it is now revealedunto his holy apostles and prophets by the Spirit: _That the Gentilesshould be fellow heirs, and of the same body, and partakers of hispromise in Christ, by the Gospel_, whereof I am made a minister. " *

* Ephesian iii. 2-7. 

These were some of the mysteries dispensed by this steward ofthe mysteries of God; who "shunned not to declare all the counsel ofGod. "

He declared the deep things, which human reason could not havediscovered; and those also which it cannot comprehend. These are to befound in Paul's teachings, as well as the plain things which are easyto be understood. 

But the principal business of this "steward o the mysteries of God, "was to open the way of salvation through a Savior, and shew thatprovision is made in him for the salvation of both Jews and Gentiles, and offered alike to those of every nation; and to lead men to theknowledge of themselves and the Redeemer, and teach them how theymight be benefited by divine grace in him. 

And while he acknowledged the obligations, of fidelity, he declaredhimself no way greatly affected by the judgment which might be passedupon him by his fellow mortals. _But with me it is a small thing to bejudged of you, or of man's judgment_. An intimation that he was judgedand censured by some of them. This was, doubtless, matter of notorietyat Corinth; but he little regarded it. It made no change in him, or inthe manner in which he discharged the duties of his office. He waschiefly concerned to obtain the approbation of an higher tribunalthat of his divine matter, the------dge of all. The judgment of fellowmortals did not move him--_He that judgeth me is the Lord_. 

Not that he was wholly indifferent to the opinion entertained of himby his fellow men. Had be been so, he would not have undertaken hisown defence as in these epistles, A measure of esteem was necessary tohis usefulness in the ministry. Had all who heard him thought him theenemy of God, he could have done no good in it. Therefore his endeavorto rectify their mistakes. And the rather because he held the truth asit is in Jesus; so that in rejecting him, and the doctrines which hetaught, they turned aside into errors which might fatally misleadthem. But he did not wrong his conscience to please them, or departfrom truth to gain their approbation--"Do I seek to please men? For ifI yet pleased men, I should not be the servant of Christ. " Had Paulbeen chiefly concerned to please men, he would have continued aPharisee. 

The person who would please Christ, while paying such deference to theopinions of men as fairly to weigh every objection against his faithor practice, and try them by the divine rule, must be careful toconform to that rule, whatever opinions may be entertained of him. Ofthe meaning of the rule he must judge for himself before God--"callingno man master. " The reasons of his faith and practice, and hisconstruction of the divine rule, he may lay before his fellow men, toremove the grounds of prejudice; but he must rise so far above theirfrowns a------atteries, as not to be influenced by them to disguisehis sentiments, or counteract his own judgment of the law of God, ofthe gospel of Christ, or of the duties incumbent on him. 

It is not by human judgments that we are to stand or fall. It is happythat this is the case; that the good man hath a judge more just andcandid than his fellow servants; one who knows and pities hisweakness, though he hath none of his own: "Let me fall into the handsof the Lord, for his mercies are great; and let me not fall into thehand of man. "

But the apostle did not stop with a declaration that the judgment ofothers did not move him; he brought it home to himself: _Yea, I judgenot mine own self. For I know nothing by myself, yet am I not herebyjustified; but he that judgeth me is the Lord_. St. Paul had a witnessin himself that he was sincere and upright before God--"Our rejoicingis this, the testimony of our conscience, that in simplicity, andGodly sincerity, not by fleshly wisdom, but by the grace of God, wehave had our conversation in the world, and more abundantly towardyou. "

The same is the import of his declaration in the text--"_I knownothing by myself_--am conscious of no allowed wickedness--of nowillful error, either in profession or practice. " But he dared not toassert that he had made no mistakes--_yet am I not hereby justified_. He knew himself liable to error--did not "trust his own heart". _Hethat judgeth me is the Lord_--"his judgment is according to truth--that will determine my character, and fix my doom. "

The apostle could remember a time in which he had conscientiously donewrong. He had persecuted the church; killed Christ's disciples, andthought he was doing right; verily believed that he was doing Godservice!--Now he acted conscientiously in "preaching the faith hehad once destroyed"--in the manner of his preaching it; anddischarging every ministerial and Christian duty; though he wascensured and calumniated by some, and suspected by others. He followedthe light of his own mind, and determined to follow it; so to act asnot to be condemned of himself. But he knew that the standard ofrectitude did not follow his views, and vary with his judgment. "Ifhis heart did not condemn him, he had confidence toward God; yet heknew God to be greater than his heart, " and possessed of allknowledge; dared not therefore affirm that his judge would approve ofall which he approved--_Yet am I not hereby justified--he that judgethme is the Lord_. 

IMPROVEMENT. 

I. We See that censure may be incurred without neglect of duty, WhenPaul converted to Christianity, he was made an apostle, and ordered ofthe Redeemer to preach the gospel. He obeyed. He was guided in hiswork by the spirit of God; yet he was blamed by some, and suspected byothers. 

That Christ's faithful servants are slandered and reproached is not anew thing under the sun. It hath been common among men. And hereinthey are only made like their Lord. And shall they think it strange?"It is enough for the disciple that he be as his master, and theservant as his Lord. If they call the master of the house Beelzebub, how much more them of his household?"

When opposition and reproaches come from those who profess friendshipto Christ they wound the deeper. This however, hath often happened. Ithappened to the apostle at Corinth, and elsewhere. If we witness thatwhich is similar, we need not be surprized, as though some strangething had happened. 

II. Are we unjustly censured by our fellow servants, or reproachedwhile in the way of our duty? We have here an example worthy ourimitation. St. Paul was chiefly concerned to approve himself to God. We should be so too--should study to acquaint ourselves with thedivine rule, and to conform to it; not disobeying God to please men. 

Great care is requisite to know our duty. Enveloped in darkness, andbiassed to error, it is often difficult to find out the right way. Butwe are not left without instruction. A rule is given us by which wemay "judge of ourselves, what is right. " Of that role we must judgefor ourselves, and by it try ourselves. "To our own master we stand orfall. " To obtain his approbation should be our chief concern. "If Godbe with us, who can be against us?"

III. Knowing ourselves fallible, it becomes us to maintain a jealousyover ourselves, and be constantly on our guard. We should consider, that though we do not sin wilfully, and our own hearts do not condemnus, _yet we are not hereby justified_. We are conscious that we haveoften, erred, and made wrong conclusions, when we did not design toleave the right way. We are liable to do the same again. Our eyeshould therefore be to God for direction and guidance--"That which Iknow not, teach thou me; if I have done iniquity, I will do no more. "

This is the more necessary, because "the light which is in us may havebecome darkness. " For there are those who "put darkness for light andlight for darkness. " Those with whom this is the case know it not;they flatter themselves and cry peace. "To the pure, all things arepure; but to them that are defiled, and unbelieving, is nothing pure;but even their mind and conscience is defiled. " This often happens tothose who for a time yield to temptation and go in to the ways of sin;they contract false principles, and judge by them, and probablysometimes live and die under the deceptive influence of theirdarkening power. None would dare to plead before the bar of Christ, that they were his disciples, "and had eat and drank in his presence, "had they not been deceived into false views of duty, and mistakenapprehensions of the conditions of acceptance with him. 

Judging well of ourselves doth not ensure justification at the bar ofheaven. Our judgments of ourselves may be erroneous. If they are so, they will be reversed. We shall "be judged out of the books, accordingto our works;" not according to our false and deceitful views. _I knownothing by myself, yet, am I not hereby justified. For not he thatcommandeth himself is approved, but whom the Lord commendeth_. 

 * * * * * *

SERMON XVI. 

Characters will be disclosed, and Justice awarded. 

1 Corinthians iv. 5. 

"--Judge nothing before the time, until the Lord come, who both wiltbring to light the hidden things of darkness, and will make manifestthe counsels of the hearts; and then shall everyman have praise ofGod. "

St. Paul having professed himself a minister of Christ, and steward ofthe mysteries of God, acknowledged the obligations of fidelity, anddisclaimed anxious concern respecting the opinion entertained of himby his fellow men, because the Lord was his judge, here adds acaution, reprehensive of the censorious spirit of the Corinthians, whoseem to have listened to his enemies, and given into their suspicionsof the apostle. _Therefore judge nothing before the time_--

In the text we observe a caution against rash judging the charactersof men--a declaration that they will be known when the Lord comes--and that some things commendable will then be found in all--thenshall every man have praise of God. We observe--

I. A caution _against rash judging the characters of men--judgenothing before the time, until the Lord come_. 

Civil judges may give judgment according to law and evidence, on thosebrought before them for trial--so may the church on those arraigned ather tribunal. These are necessary to the subsistence of civil andecclesiastical communities; therefore ordered of God. It is anotherspecies of judging which is here forbidden; judging the characters ofmen, especially such as profess Godliness, and appear to actsincerely; pretending to determine their moral state, before themotives which actuate them are disclosed. This is judging before thetime, and without evidence on which to ground a judgment; which thewise man observes to be folly and a shame to him who doth it. 

This had been done at Corinth, by the enemies of the apostle; and hathbeen done by others in every age. There have ever been people who havedared to scatter their censorious decisions at random, according tothe prevalence of humor, caprice, or prejudice; often to the woundingof the faithful; and rending of the body of Christ. 

This occasions temporary mischief; but the day is coming when allthose disorders will be rectified. The censurer, and the censured, will stand at the same bar, and be tried by the same Judge. Everywrong judgment will then be reversed, and every injurious suspicion beremoved. For, II. Every _man's character will be known when the Lord comes--who willbring to light the hidden sufferings of darkness, and will makemanifest the counsels of the hearts_. 

Many things necessary to determine the moral characters of men arehidden from mortal eyes. We are ignorant of _the counsels_ of thehearts--do not know their purposes and views. Without this knowledge, right judgment cannot be formed. 

Our knowledge of ourselves is imperfect. For self knowledge we haveadvantages which we have not for the knowledge of others. We can turninward, and contemplate the motives which govern, and the views whichactuate us. But pride, passion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, andrenders us strangers at home. "Whoso trusteth his own heart is afool. --The heart is deceitful above all things, and desperatelywicked, who can know it?" It requires great attention to form a justjudgment of ourselves--yea, to attain that self knowledge which isnecessary for us. With regard to the knowledge of others, thedifficulty is still greater. We can neither see the heart, nor knowthe thoughts and designs. 

We are often at a loss for the motives which occasion things whichfall under our observation. Other things which might cast light uponthem, are hidden from us. But when the Lord cometh, the veil spreadover secret matters will be removed. "There is nothing covered, thatshall not be revealed, or hid that shall not be known. "_The Lord will bring to light the hidden things of darkness, and makemanifest the counsels of the hearts_. 

How hearts will be opened to view, we know not. Perhaps when the veilof flesh is removed, minds may possess an intuitive knowledge of eachother--be able to look into one another, as while in the body, theylook into themselves. Here, this is mercifully prevented; but may beno longer necessary in another state of existence. It may berequisite, to that investigation of characters which we are taught toexpect at Christ's coming. For it is the language of the text, andother Scriptures, that every impediment to the complete knowledge ofeach other, will then be done away; that no person's character willlonger remain problematical. _The hidden works of darkness will bebrought to light, and the counsels of the hearts made manifest_. 

Astonishing scenes of wickedness will then, no doubt, be disclosed. Probably each one will discover things in himself which he had notsuspected--depravity, unfairness, disingenuity, the bare suspicion ofwhich by others, would be resented as affrontive. 

When the prophet forewarned Hazael of the cruelties which he wouldexercise when he should be king of Syria, his nature seemed to revolt--he could not suspect himself capable of such enormities. "Butwhat! is thy servant a dog?" But all was verified when he had ascendedthe throne!

But though a world of hidden iniquity will appear when the counsels ofthe hearts shall be made manifest. Good things will also be opened toview which had till that day been concealed--yea, III. Some _things commendable will be found in all, Then shall everyman have praise of God_. 

All are sinners. "There is none good but one, that is God. " Some "aresinners exceedingly. " Some will continue such till they shall havetime no longer--die as they have lived, and be sentenced to "havetheir part in the lake of fire--which is the second death. "

But though numbers of this description will be found when the Lordcomes, it is presumed that there will be none among them in whom therewilt be nothing commendable--who will never have done a praise worthyaction. 

When "every work is brought into judgment and every secret thing, whether it be good or evil, " every thing commendable which hath beendone by the wicked, will come into the reckoning. Nothing will beoverlooked, because done by sinners. The prejudices inherent inmankind often render them blind to what is commendable in an enemy, and cause them to magnify his failings; but not so the Deity. God isperfect. "The way of man will he render unto him, " whatever may behis general character. 

The saints are not equal in virtue and the attainments of grace. Therefore the differences which will be made among them. When theyshall stand before the Judge, their whole probation, with all itscircumstances, will be reviewed, and every praise worthy purpose, desire and action will be considered and rewarded. On the other hand, every neglect of duty and every deviation from it will come into theaccount and make deduction from the weight of glory reserved for them. 

And among the enemies of God, some will be found greater sinners thanothers--to have sinned longer--against greater lights, and to havebeen guilty of more and greater crimes. To such will be reserved thegreater weight of woe. In order to these discriminations their wholeprobation will be considered. And in those on whom sentence ofcondemnation will pass, the righteous judge will take due notice ofevery pause which they shall have made in the ways of sin--of everyinstance in which they may have denied themselves, out of regard tothe divine authority, though it may have been out of fear of God'sjudgments, and of every act of kindness done by them, to a fellowcreature. Every thing of this nature, will be considered, and makesome deduction from the punishment which would otherwise have beeninflicted on them. The judge will pass nothing of this kind unnoticed, condemning the sinner to the same degree of suffering, as though ithad not been found upon him. A cup of cold water given to a discipleof Christ, will not lose its reward. *

* Matthew x. 42. 

 "Herod feared John, knowing that he was a just man and an holy, andobserved him; and when he heard him he did many things, and heard himgladly. " Herod's punishment will not be, in every respect, the same, as though he had paid no attention to John's teaching. He will not bepunished for refusing to hear John, when he did hear him or forrefusing to do, what he did do, in compliance with his counsel: Thoughhe will be condemned as, eventually the murderer of that holy man. Hispartial obedience might be extorted by fear; but this is preferable todisobedience; otherwise fear would not be urged as a motive toobedience. "Fear him who is able to destroy soul and body in hell. "If preferable to disobedience, a difference will be made between thosewho obey from no higher principle, and those who disobey. 

Here God certainly makes a difference between them. When Rehoboamhumbled himself in the time of his affliction, "the wrath of the Lordturned from him that he would not destroy him: And also in Judahthings went well. " But his repentance was not unto life. The charactergiven him at his death is that of a wicked man. 

When Ahab, affrighted by the preaching of Elijah, as he was going totake possession of the vineyard of murdered Naboth, "humbled himselfand walked softly:" God signified his approbation of his legalrepentance and partial amendment, in preference to his former course;though he afterwards cut him off in his sins. 

These are unequivocal evidences that partial obedience, thoughdictated by the servile principle of fear, is preferable, in divineestimation, to allowed disobedience. God makes a difference in histreatment of people here, on this account: suspends his judgments, andmitigates somewhat of their severity, where he sees this kind ofrelenting in sinners. If God doth this here, is there not reason tobelieve that he will do it hereafter: The rules of divineadministration are doubtless uniform in time and eternity. Where hegives a comparative preference here, he will do the same hereafter. So we observe our Savior noting things commendable in some who didnot belong to his kingdom. When the young ruler who came to inquirewhat he should do to inherit eternal life, declared that he had keptthe commandments from his youth up, he was viewed with comparativeapprobation. --"Then Jesus beholding him, loved him. " It is notconceivable that his partial conformity to the divine law had not madehim to differ from those who had allowedly disregarded it--that hischaracter was as bad as theirs--though he soon made it evident thatthe one thing needful was not found upon him. *

* Mark x. 17, &c. 

Some suppose that the unrenewed can do nothing but sin against God_with all their might_--that every purpose of their hearts is_necessarily_ enmity against him, and all their volitions and actionsdetermined opposition to his law and government: But we conceive thatneither Scripture, nor experience justify the supposition--that weresuch their state, they would be in no degree, the subjects of moralgovernment, and would not be addressed of God as moral agents. 

Were mankind wholly given up of God, and his Spirit withdrawn fromthem, such might become their state; but this is not the case. TheHoly Spirit strives with them. They are empowered to resist theSpirit, or cherish its influences. This is manifest from the divineexhortations addressed to them, and from their conduct. Sometimes theypause in the way to destruction--listen to counsels and warnings--dothings which God requires, and deny themselves gratifications whichare in their power, because God hath forbidden and threatened topunish them. The person is not to be found who hath not a witness inhimself that this is the case. 

Should we affirm that none, who are in a state of nature, can beinfluenced by sense of duty to deny themselves, or attempt obedienceto God's law, it might give occasion to false hopes. Those, thegeneral course of whose lives is opposition to God, sure that theysometimes deny themselves, and like Herod, do things enjoined fromabove, might flatter themselves that they were children of God, whilebelonging to another family, and that they should have peace, whenthere was no peace to them. _Yet_ when _the Lord cometh, who willbring to light the hidden things of darkness and make manifest thecounsels of the hearts, every man shall have praise of God_. 

God will overlook nothing commendable which may have been done by thevilest of the human race, while on probation; and some thingscommendable will be found in the most degenerated; though in many, thegood will be found so low as to leave them on the whole, the servantsof sin, and consequently to take their portion among the workers ofiniquity. 

REFLECTIONS, I. The day is coming which will scatter the darkness or the presentstate. Here many things confound us. "We see but we understand not. "We wonder sometimes at what God orders, and oftener at what bepermits. The time approaches in which all these mysteries will becleared up. We shall perceive wisdom and goodness in all the divineadministration. Our wonder at providential regulations will terminate. 

Now we often wonder at things done by our fellow men--are unable todiscover the motives which actuate them--perhaps frequently mistakethem. But this uncertainty will not be perpetual. The veil spread overthese things will be removed when _the hidden things of darkness arebrought to light and the counsels of the hearts made manifest_. Then, every hidden purpose will be laid open, and every secret counseldisclosed. 

II. Vain are the attempts of mankind to conceal their crimes, ordisguise their characters. For a time they may hide their nefariousviews, and pass themselves for other manner of persons than they are;but it is only a temporary matter; all are hastening to an omniscienttribunal which will open every heart and life to general inspection. Every one will then be made to stand out, as he is to public view!"Some men's sins are open beforehand, going before to judgment; andsome men they follow after. Likewise also the good works of some aremanifest beforehand; and they that are otherwise cannot be hid. "Hitherto there are secret sins, and mistaken characters; but ere longthere will be neither. "Every man's work shall be made manifest, forthe day shall declare it. "

What folly then is hypocrisy? Every one would despise the delinquent, who, while passing to trial should impose on his fellows withprotestations of innocence, when he knew the judge acquainted with hisguilt, and that he would soon disclose it, and open it to public view. Such is the part acted by those who endeavor to hide their truecharacters while making their way to the bar of God. 

III. These considerations, speak comfort to the righteous, and terrorto the wicked. The sincerity of the former will ere long be mademanifest. All the injurious charges brought against them, will appearto be injurious, and they will he cleared of every aspersion. Theirintegrity will be displayed, and they _will have praise of God_. Nothing they shall have done or suffered, out of regard to God will beforgotten or go unrewarded. Yea, their desires and purposes to honorhim here, though ability or opportunity to carry them into effectmight not be allowed them, will be proclaimed and rewarded. "God isnot unrighteous to forget your work and labor of love"--"David didwell that it was in his heart to build an house to God's name"--therefore the divine promise "to build him an house and establishthe throne of his kingdom forever. "

But the wicked who may have passed through life under the shades ofdarkness, been mistaken, perhaps, for the righteous, will rise at thegreat day, "to shame, and everlasting contempt. " Their sins will thenfind them out. For "God's eyes art on the ways of man, and he seethall his goings. There is no darkness, nor shadow of death, where theworkers of iniquity may hide themselves. " And all are written in God'sbook, and reserved to judgment; when he "will give to every one, according to his works. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. " This will be enoughto make miserable. There needs no more than the withdrawing of mercy, and leaving justice to take its course. This will be the portion ofthose who neglect offered salvation. But, IV. Sinners who have, at all, denied themselves, out of regard to thedivine authority, or done aught which God required, though ever sopartially, will not loose the benefit of it. Proportioned to itsnature, and the degree of rectitude found in it, it will deduct fromthe punishment which the want of it would have occasioned. Thecondemned will stand speechless before the judge--have no reason tooffer why judgment should not be executed upon them. By the clearmanifestation of their guilt, and the impartial justice of God, theywill be constrained to acknowledge the perfect fairness and equity, yea, the moral necessity of the sentence by which the last gleam oftheir hope will be extinguished!

Thus will both the mercies and judgments of God be justified of all, when he _shall bring to light the hidden things of darkness, and makemanifest the counsels of the hearts_. 

 * * * * * *

SERMON XVII. 

God willing that all Men should be saved. 

1 Timothy ii. 4. 

"Who will have all Men to be saved, --. "

In verse first, the apostle directs "prayers and thanksgivings to bemade for all men;"--which he declares to "be good and acceptable inthe sight of God our Savior; _who will have all men to be saved_. " Hadsalvation been provided for only a part of the human race, prayer andthanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state withpersons who have committed the sin unto death, for whom St. Johnintimates prayer is not to be offered up. "There is a sin unto death;I do not say that he shall pray for it. " But such is naturally thestate of none of the children of Adam. Divine goodness is extended toall, and salvation offered to them; therefore is prayer and praise tobe offered up for all men. 

It is now proposed, _briefly to consider the divine goodness expressedin the text--Who will have all men to be saved--then some abuses ofthe revelation which is made of this goodness to mankind_. 

I. We _are to consider the divine goodness here expressed--Who willhave all men to be saved_. 

The salvation intended, is that of the soul. This comprehendsdeliverance from merited sufferings, and the bestowment of happinesswhich is the contrast of it. 

The provision which is made for the comfort and happiness of mankindin this life, evinces strange goodness in God. When we consider whatman was made of God, and what he hath made himself, the divinebenevolence here displayed, is wonderful! Strange that man was notdestroyed and blotted out from among God's works!

Some suppose this to have been our first parents idea of thethreatening in case of disobedience, and expressed by them, when theyattempted to hide themselves from the divine presence, after theirfall. *

* Genesis iii. 9. 

Had man then been destroyed, the race would have been extinct. But hewas spared; suffered long to continue and rear a family, from whichthe myriads of human kind have descended. Though exiled Eden, anddoomed to labor and sorrow, he was still at the head of this lowercreation, and creatures below him generally subservient to hiscomfortable subsistence. The ground was indeed cursed for his sake andfatiguing cultivation rendered necessary; but still it yielded thenecessaries, and many of the comforts of life; though not the sweetsof its primitive state. 

These effusions of divine goodness were probably the wonder of angels, though so little noticed by men, the ungrateful objects of them. 

But these were inconsiderable, compared with the strange provisionmade for their eternal salvation. 

That God bears good will to mankind, not--withstanding their apostasy, and is desirous of their salvation, is from many considerationsapparent. It is the spirit of the text, and the general language ofthe scriptures, as will be shewn in the sequel. 

That God is willing that all should be saved, appears from thesufficiency of the provision which is made for the salvation ofsinners; the frequent declarations that it is designed for all; theoffers which are made indiscriminately to all; and the suitableness ofthe provision to the circumstances of all. 

1. From the sufficiency of the provision which is made for thesalvation of sinners, This is adequate to the salvation of the wholerace. Christ, being a divine person, made an infinite atonement. Inhim there is a fulness of merit. Was the number of sinners ten timesgreater than that of our whole race, there would be no need of anotherSavior, or of Christ's dying again for their redemption. In him"dwells the whole fulness of the Godhead bodily. " The reason all arenot saved, is not a deficiency of merit in the Redeemer, or anylimitation of his satisfaction. Sinners "are not straitened in him, but in their own bowels. "

2. That God is willing all should be saved appears from the frequentdeclarations of scripture, that Christ died for all--Who gavehimself a ransom _for all_, to be testified in due time--We see Jesuswho was made a little lower than the angels, that he, by the grace ofGod, should taste death _for every man_. The love of Christconstraineth us; because we thus judge, that if one _died for all_, then were all dead; and that he _died for all_, that they who liveshould not henceforth live unto themselves, but unto him who died forthem, and rose again. 

3. The same appears in the offers made _to all_. When after hisresurrection Christ sent forth his apostles to effect his graciouspurposes, both his orders and promises were indefinite--"Go ye intoall the world and preach the gospel _to every creature_. He thatbelieveth and is baptized shall be saved, but he that believeth notshall be damned. "

Had salvation been provided for only a part of mankind, and the Saviorbeen unwilling the residue should be saved, he would not have givencharge to his ministers to tender salvation _to all--to everycreature_, and declared that whoever came up to the specifiedconditions, should be saved. 

Nothing false or insincere can be predicted of God our Savior. Hiswords are truth. His offers and proposals are fair and open. Thatwhich appears the most obvious meaning of them is their meaning. Andsurely the offers of salvation appear to be made to all who hear thesound of the gospel; and they are invited and urged to accept them. They were so by Christ. "In the last day, that great day of thefeast, Jesus stood and cried, saying, If any man thirst, let him comeunto me and drink. " * And they were so by his apostles when sent intoall the earth to spread the gospel among the nations, and call them tocome to Christ for life. 

* John vii. 37. 

4. The same thing appears from the suitableness of the provisionwhich is made for the salvation of sinners, to the circumstances ofall men. 

Man needed an atonement, and he needed assistance, and both areprovided in Christ. Of the former we have spoken, and there is no needto add. Man's weakness is such that he is unable of himself toconquer either spiritual enemies without, or his own corruptionswithin. Through Christ needed aid is offered to him; he is invited tothe throne of grace, and assured that he shall not seek in vain, but "obtain mercy, and find grace to help in time of need. Ask, and itshall be given you; seek and ye shall find--If ye being evil know howto give good gifts to your children, how much more shall your heavenlyfather give his Holy Spirit to them that ask him?" Though mankind haverebelled against God, he is more ready to hear their cries, and givehis spirit to sanctify and save them, than the most affectionateearthly parent to shew kindness to his child. 

The gospel is designed as a remedy for human weakness, equally as forhuman guile. It is every way adapted to the circumstances of thecreatures to whom it offers salvation. It is a fair tender of pardonand peace, of life and happiness to all who hear its joyful sound; itnot only opens these blessings to their view, but brings them withintheir reach. 

5. The divine benevolence is farther evident from theexercise of forbearance towards ingrates, who neglect and slightoffered salvation. God doth not soon enter into judgment with them, but waits with much long suffering; repeats his calls and warnings;urges sinners in various ways, and by various means, to turn and live;inwardly by the strivings of his Spirit, and warnings of conscience;outwardly by his word; his providence, and the voice of those whom hesends "to warn the wicked from their way, and beseech them in Christ'sstead to be reconciled to God. "

The reason of all these applications to sinful man, is that mentionedby St. Peter--"The Lord is long suffering to us ward, not willing thatany should perish, but that all should come to repentance. "

II. We _are to consider some abuses of the revelation of divinegoodness which is made to mankind_. 

There is no gift of God which depravity may not abuse. The beliefof the divine perfections, especially of the divine mercy and benignityis often made the occasion of sin. Those whose "hearts are turnedaway from the Lord, when they hear the words of the curse, are wont tobless themselves in their hearts, saying, we shall have peace, thoughwe walk in the imagination of our hearts, to add drunkenness tothirst. " When called to repentance, they banish fear and lullthemselves into security, with the revelation of divine grace andmercy which they find in the scriptures; making that a favor of death, which was ordained to be unto life--"With the Lord there is mercy;with him there is plenteous redemption; with him there isforgiveness;" not that he should be feared, but that his fear shouldbe cast off, and his terror not make men afraid to sin--"God hath nopleasure in the death of sinners--judgment is his strange Work--hewill not enter into judgment--will not destroy the work of his hands. "Thus mercy is made to absorb the other divine attributes, and sinnersemboldened in wickedness. By such considerations they make themselvesvile without concern. Some become so hardened and unfeeling, that theapproach of death doth not alarm them. By an habitual course ofwickedness, their consciences are rendered callous, and they areinsensible both to fear and shame, and continue so till death puts aperiod to probation, and seals them up for eternity!

These consequences are not apprehended at the entrance on a viciouscourse. The young sinner designs only to take some youthful liberties, and not to stray very far away, or long to deviate from the path ofduty; but the farther he goes in the wrong, the stronger are hisattachments to the pleasures of sin--the less his concern--the weakerand more defiant his purposes of amendment. He never finds the moreconvenient reason, which he promised himself at setting out in the wayof wickedness; yea, the farther he proceeds in it, the greater is thedifficulty of retracing his steps, and turning back from hiswandering. Many who thus turn aside from the path of truth, probablysettle into a state of security, and continue in it, till they havetime no longer. 

Was man grateful, divine goodness would lead him to repentance; butunder the influence of depravity, it hath a different effect--is madethe occasion of more ungodliness! What baseness! "Sin because graceabounds! Whose damnation is just! How can such escape? The wrath ofGod is revealed from heaven against all unrighteousness andungodliness of men, who hold the truth in unrighteousness. "

For sins of ignorance, and those into which men were surprized byunexpected temptations, sacrifices were ordered in the law, andpardon, on certain conditions, promised: But it was not promisedpresumptuous sinners. To them the law spake nothing but terror. "Thesoul that doth ought presumptuously--the same reproacheth the Lord;and that soul shall be cut off from his people. Because he hathdespised the word of the Lord, and hath broken his commandment, thatsoul shall be utterly cutoff; his iniquity shall be upon him. " *

* Numbers xv. 30, 31. 

The person who lives in all good conscience, may hope in the divinemercy for the pardon of involuntary errors: But with what face can thewillful offender ask mercy of God? No plea which is not affrontive canhe make before him--"Shall I not visit for these things, saith theLord: And shall not my soul be avenged on such a nation as this?"

That awful threatening, or prophetic denunciation, "The Lord will notspare him; but the anger of the Lord and his jealousy shall smokeagainst that man, and all the curses written in this book [the law]shall lie upon him, " regards willful sinners, flattering themselveswith expectation of divine favor. *

* Deuteronomy xxix. 20. 

When St. Paul would magnify the riches of divine grace in thesalvation of the chief of sinners, he exemplifies it in himself--"Whobefore was a blasphemer, and a persecutor, and injurious--Howbeit forthis cause I obtained mercy, that in me first Jesus Christ might shewforth all long suffering, for a pattern to them which should hereafterbelieve on him to life everlasting. " But he subjoins an alarming hintthat those who sin wilfully, have no reason to express like mercy fromGod. "But I obtained mercy _because_ I did it ignorantly in unbelief. "That no mercy would have been shewn him had he done those thingspresumptuously, is here intimated with sufficient plainness. Thisdeserves the attention of those who sin presuming on divine mercy. Surely they cannot reasonably expect mercy from him "who is norespecter of persons, " if Paul "obtained it _because he did thosethings ignorantly in unbelief_. " If this is duly considered, Will notpresumptuous sinners believe and tremble? Will they not perceive theirhopes to be vain?

2. Another abuse of the revelation of divine mercy is the universalscheme which is built upon it. The text and similar passages ofscripture are alleged as evidence that none can be lost. 

To help the argument, it is said--"To be influenced to obedience byfear is low and mercenary; and God would not urge men to duty by sounworthy a principle. "

But was not fear of punishment used as a guard to innocence while manremained upright? "In the day thou eatest thereof thou shalt surelydie. " Had the influence of fear, operating to duty, been wrong, Godwould not have urged it as a motive to obedience. "Let no man saywhen he is tempted, I am tempted of God: For God cannot be temptedwith evil, neither tempteth he any man. " If God useth this as anargument to excite to duty, it must be a proper argument. That it isthus used in all his word, admits no dispute. Every teacher whom Godhath sent to teach the way of life, and persuade men to walk in it, hath used it. The divine teacher is not to be excepted--"Fear him whois able to destroy soul and body in hell, yea, I say unto you, fearhim. " And when he delineates the process at the great day, afterdeclaring that the righteous and the wicked will be separated fromeach other, the whole is closed with that solemn declaration--"Theseshall go away into everlasting punishment, but the righteous into lifeeternal. "

To be influenced by promises is no less mercenary than being driven byterror. And this is also proposed as an incitement to obedience. "Godhath given us exceeding great and precious promises, that by them weshould become partakers of a divine nature. "

Every inspired teacher hath called men to repentance in the samemanner, and urged it by the same arguments. Proof is needless. Topretend that application is not made, by divine order, to the hopesand fears of mankind, is trifling--Yea to pretend that they are noturged by the dread of eternal punishment, is to deny the most obvioustruth. 

And is there no cause for his fear? Doth God frighten men with vainterrors? Doth he threaten evils which can never come?

Or if this argument was necessary to be used with man before be fell, is it needless since he hath fallen?

But _God our Savior will have all men to saved_; and shall not thatwhich he wills be effected? Can any thing contrary to his pleasuretake place?

Much doth take place in this world, which, is not pleasing to God;which he doth not will, or approve. This may be predicated generallyof sin. "Sin is the abominable thing which he hates. --He is angrywith the wicked every day. " Would he be angry, if all which is donewas pleasing in his sight?

God is holy. Sin is opposition to his nature, forbidden by his law, and declared to be his abhorrence. To suppose that he should hate andforbid sin, yet approve of it and be pleased with it, is absurdity andfolly. 

God permits sin; but neither wills nor approves it. "Christ pleasednot himself. " * Much is permitted under his administration, which hedoth not order, but forbids and abhors. Yea, God orders some things, as moral governor (in consequence of other things done contrary to hisdirections) which are not pleasing to him, considered in themselves. "He doth not afflict willingly, nor grieve the children of men"--Butfinds it necessary to afflict. Grief and sorrow are known under thedivine administration, and ordered out to mortals by providentialdispensation. But these natural evils are always in consequence ofmoral evil, which is not the effect of divine influence, but arisethfrom another source and hath another author. It ariseth from the abuseof powers which were given for better purposes. Where sin hath gonebefore, sorrows follow after; but they are not pleasing to the SupremeGovernor. 

* Rom. Xv. 3. 

The wickedness of the old world occasioned the deluge; but it isimpossible to read the Mosaic account of those events, and suspectthat they were pleasing to Deity. 

We may make the same remark respecting the declensions of Israel andJudah and the judgments which followed. "O thou son of man, speakunto the house of Israel, Thus ye speak, saying, if our transgressionsand our sins be upon us, and we pine away in them, how should we thenlive? Say unto them, as I live saith the Lord God, I have no pleasurein the death of the wicked; but that the wicked turn from his way andlive; turn ye, turn ye, from your evil ways; for why will ye die, 0house of Israel?" * By another prophet we find God mourning over them--"How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah, and set thee as Zeboim? Mineheart is turned within me, my repentings are kindled together. "

* Ezekial xxxiii. 10. 

That people continued in their sins and perished in them: But willany who read these messages, sent them of God, conceive their crimes, and the desolations which followed, when they had filled up themeasure of their iniquity, to be pleasing to God, or the effect ofdivine order and influence?

Will those who read our Savior's lamentations over Jerusalem, and thedestruction soon after brought upon that city and nation, because"they did not know the time of their visitation, " consider thoseevents as pleasing to him? His predictions were verified--"theirenemies cast a trench about them, compassed them round and kept themin on every side--laid their city even with the ground, and herchildren within her; not leaving one stone upon another--Zion wasploughed like a field"--vast numbers perished in the siege--many werecrucified after the city was taken--the residue scattered among allnations, and the sword drawn out after them! The compassionateRedeemer called those sinners to repentance--warned them of the evilswhich they would bring on themselves, by refusing the grace whichhe offered them, and wept over them when filling up the measure oftheir guilt! But when they had been tried the appointed time, andcontinued obstinate, till the divine patience was exhausted, heentered into judgment with them and gave them according to theirworks. 

Similar will be the event of persevering obstinacy in others. Man isplaced here for trial--endowed with powers sufficient to render him aprobationer; which implies capacity to use, or abuse his powers. Theabuse is sin. The way of duty is made known, needed assistanceconferred, the reasonableness of obedience shewn, and the injunction, "occupy; till I come, " subjoined, but no compulsion is used. Thuscircumstanced, it is referred to man to choose for himself. 

God operates indeed on man; but only as on a free moral agent. Divineinfluences coincide with human liberty. Those who are willing andobedient find mercy. Over such the Savior rejoices, and their faithand love are rewarded with the rewards of grace. But those who neglectso great salvation, are left to perish in their sins. 

That God can confidently do other than leave them to perish, is to usunknown. It may be impossible to renew them by repentance--beyond thepower of Omnipotence to save them!

The conditions of salvation are fixed: No change can be made in them. "The impenitent heart treasureth up wrath. He that believeth notshall be damned. If we do not believe, yet God abideth faithful; hecannot deny himself. " The terms of acceptance with God are laid beforeus; the event depends on the choice we make. SUCH we conceive to beman's situation here: Such the ground of the applications made to himin the gospel, and the promises and threatening annexed to theproposals therein contained. On another, supposition do they appearrational. On no other can we account for our Savior's declaration thatSodom, had she enjoyed Capernaum's advantages, would have remainedtill his day. *

* Matthew xi. 23. 

Divine benevolence is great; but it will not secure salvation togospel despisers: They "will wonder and perish. " As the firstcovenant had conditions annexed to it, so hath the new covenant. Topretend that there are none--that man hath no concern to secure thedivine favor, is to charge folly on God, in all the overtures whichare made to man in the gospel. 

Life and death are now set before us. We may be saved, or we mayperish. Which will be our portion depends on the effect which theproposals of grace have upon us. Today if ye will hear God's voiceharden not your hearts. Behold now is the accepted time; behold now isthe day of salvation. Boast not thyself of tomorrow; for thou knowestnot what a day may bring forth. Beware lest you * destroy a soul forwhich Christ died; and lest you have occasion at last to take up thatlamentation--"The harvest is past, the summer is ended and we are notsaved. "

* Romans xiv. 15. 

 * * * * * *

SERMON XVIII. 

Balak's inquiries relative to the service of God, and Balaam's answer, briefly considered. 

Micah vi. 6, 7, 8. 

"Wherewith shall I come before the Lord, and bow myself before thehigh God? Shall I come before him with burnt offerings, with calves ofa year old? Will the Lord be pleased with, thousands of rams, or withten thousands of rivers of oil? Shall I give my first born for mytransgression; the fruit of my body for the sin of my soul?--He hathshewed thee, 0 man, what is good: And what doth the Lord require ofthee, but to do justly, and to love mercy, and to walk humbly with thyGod?"

As mankind are endowed with reason, and profess to be governed by it, their revolts from God are practical criminations of him: Thereforehis expostulations with his people of old, when they forsook him andfollowed other gods--"What iniquity have your fathers found in me? Omy people what have I done unto thee? And wherein have I wearied thee?Testify against me. " *

* Jeremiah ii. 5. Micah vi. 3. 

Israel as a people were going away from God, and he condescended toreason with them, and show them their ingratitude and baseness. Tothis end, he reminded them of his past care of them, and kindness tothem, as a nation, from the time of their deliverance from bondage inEgypt--"I brought thee out of the land of Egypt, and redeemed theefrom the house of servants"--After just glancing at that deliverance, he passes over the wonders wrought for them at the red sea, and in thewilderness, and their numerous rebellions, while he was leading themas a flock, and supplying their wants by a series of miracles, andenlarges on an event which took place on the borders of Canaan, theattempts made by Balak, the king of Moab, to prevail with him to leavehis people and go over to him, and help him against them, and hisfaithfulness to Israel on that occasion--"O my people, remember nowwhat Balak, king of Moab consulted, and what Balaam, the son of Beoranswered him from Shittim to Gilgal; that ye may know therighteousness of the Lord. " *

* Numbers xxii. &c. 

 Balak's consultations, or inquiries, are contained in the two lastverses of our text: Balaam's answer in the third. In Balak's inquirieswe see the ideas which he entertained of God, and of the service whichhe supposed would be acceptable to Him, and engage, him to forsake hispeople, and deliver him from his fears on their account. Balaam'sanswer corrects Balak's mistakes, and discovers surprizingly justapprehensions of the true God, and true religion, thoughdepravity prevailed, and caused him to counteract his convictions, byadvising Balak to measures directly opposed to his sense of duty. 

To open and explain this subject is the design of the followingdiscourse. 

It may be proper to premise that Israel did not make war either onMoab or Ammon. Those nations were descended from Lot, and Moses wasforbidden to molest them in possession of the lands which God hadgiven them. Moab might have had peace, and the friendship of Israel, but refused it, and joined the confederacy against them. When thetribes of Israel reached the borders of Moab, which lay in their wayto Canaan, Balak and his people were intimidated by their numbers, andby their martial appearance. They did not therefore, sue for peace, but resolved to neglect no measures to subdue and conquer them. 

It was an ancient custom among the heathen at their entrance on a war, to devote the enemy to destruction, and solicit their gods to forsakethem. Balak thought this a matter of importance before he entered intoa war with Israel. This ceremony was commonly performed by thepriests, or ministers of religion. How this had been to Moab we arenot informed; but on occasion before us, the affrighted sovereign ofthat people, sent to some distance for Balaam, a famous soothsayer ordiviner, of whose prevalence with the powers above he had a highopinion, to be the agent in this business. 

Balaam was really a remarkable person; few more so occur in history. Few others had more knowledge of the true God, or juster ideas of theservice which he requires of mankind. But his character will bedeveloped in the sequel. 

This renowned soothsayer refused at first to listen to the invitationof the king of Moab, assigning a sufficient reason for his refusal--"The Lord refuseth to give me leave"--but when a second embassyarrived, more numerous and move honorable, and with the proffer ofgreat honors and rewards, his ambition and covetousness were inflamed, and he resolved from that moment to secure them. The first seems tohave been only a common embassy, and to have carried only the usualrewards of divination. We know what followed. Balaam sinned in askinga second time for liberty to go and curse Israel, when God had oncerefused him, and told him that they were blessed. He asked, however, and was in judgment permitted to go, but only to act agreeably todivine direction which would be given on the spot; but he went, determined to secure the wages of unrighteousness. Seeing his design, God met him in the way, and by a strange and miraculous communicationand warning, made him afraid to curse his people, and even compelledhim to bless them altogether. But to come to our subject, I. We are to consider Balak's inquiries. --_Wherewith shall I comebefore the Lord_?

Balak had so deep a sense of the danger which threatened him, that hewas ready to bring the most costly sacrifices, if they would avail torender propitious the God who had wrought such wonders in Egypt and inthe wilderness for the salvation of his people. He would offer all thecattle, and all the oil of his kingdom, _thousands of ram, and tenthousands of rivers of oil_! Yea, he would even offer his _firstborn_, the heir of his crown! Would not refute the dearest of hisoffspring to atone for his sin, and bring over the God of Israel to behis God, in the time of his distress!

Such were his proposals. We may observe in them several mistakesrespecting the service of God, or the homage which is acceptable tohim; mistakes not uncommon among men. As, First a supposition that sins may be atoned and mankind allowed tocontinue in them, if they will come up to the price. The country ofMoab abounded with flocks, particularly with sheep; * it abounded alsowith oil; and Balak supposed that the divine favor might be obtainedby sacrifices of this kind--by a profusion of them--_thousands ofram, and ten thousands of rivers of oil_. He knew himself a sinner--heknew that he had taken part against the God of Israel; had servedother gods, who were his rivals. But now he saw his need of the divinefavor and he wished to purchase it--at any price, to purchase it. Hewas ready to pay for his sins; only waited to know the price, and hewould make the payment!

* 2 Kings iii. 4. 

Not a word do we hear of his parting with his sins and returning backby repentance. 

Few left to the light of nature seem to have conceived the necessityof repentance, in order to obtain the divine favor. For their sins, they must somehow, make atonement, and they would then be forgiven, though they continued to commit them! Mankind have entertaineddifferent ideas of what was necessary to make atonement. The morecommon idea hath been, that it was to be done by sacrifice; howeverthey came by that idea. It probably derived by tradition from thefirst family of our race. But there seems to have been a generalmistake respecting the design of sacrifice. By those devoid ofrevelation, it hath not been considered as pointing to a divinesacrifice, but as having in _itself_ an atoning virtue. So it seems tohave been viewed by this Moabitish prince. 

Another mistake respecting sacrifices, which hath been common in theworld, is this--That their value depends on their cost to the offerer. This was a mistake of Balak. If common offerings, and the usual numberof victims would not procure the divine favor and atone for his sins, he would offer more, and more costly ones--_thousands of rams, and tenthousands of rivers of oil_! Such a profusion of sacrifices, of thesame kind, or partly so, with those offered by Israel, so many morethey were able, coming out of the wilderness, to offer, he hoped wouldprevail to detach from them their God, and buy him so to be hisfriend!

But if not, if these were too little, he would sacrifice hisoffspring! _Give his first born for his transgression--the fruit ofhis body for the sin of his soul_! A sacrifice much more costly, muchmore painful, than that of all earthly treasure! Surely such anoffering must prevail!

Similar conclusions have not been very uncommon! The homage offered upto God hath been estimated by its cost to the offerer! A circumstancewhich adds nothing to its value. The value of what is done for Goddepends on its conformity to his orders. That its cost to the offererenhances its value, in the divine estimation, supposes him to bepleased with the sufferings of his creatures, and delighted with theirsorrows, than which, nothing is farther from truth. "God grieveth notwillingly--Judgment is his strange work. " Were it otherwise, the morereluctant the offerer, the more acceptable would be the offering: ButGod loves a cheerful giver; yea, he is so pleased with thisdisposition, that he accepts and rewards it, where ability is wantingto carry it into action. "If there be first a willing mind, it isaccepted. " *

* 2 Corinthians viii. 12. 

The sacrifices of old derived all their value from the sacrifice ofChrist, to which they pointed. God had determined, when and how theywould be offered. Additions to the number, or cost, added nothing totheir value, but had a contrary effect, spoiled and rendered themunavailing. Human victims, the most costly, and therefore supposed bythe heathen, to be the most efficacious, were so far from having powerwith God to draw down his blessing, that they most certainly drew hiscurse on all who offered them. This was one of the sins of theCanaanites, which above all others, availed to bring the divinejudgments upon them. And when Israel fell into the same sin, itkindled the wrath of God against them to their destruction. This wasthe sin of Manasseh, "which God would not pardon. "

Balak first proposed other sacrifices--a profusion of them; but ifthey were not sufficient to atone for his sins and procure thefriendship of Jehovah, seems to have thought that the sacrifice of hisfirst born must avail!

Such were his blunders respecting the nature of that religion whichwould render him acceptable to the true God. He seems not once to havethought of repentance; or if he did, he made no offer of it--did notonce propose "crucifying the flesh with its affections and lusts. " Hechose rather to sacrifice all the treasures of his kingdom, and allthe members of his family, than part with his sins and become holy inheart and life. 

Such is the temper of depravity. The servants of sin are soonerpersuaded to make any other sacrifice than that of their lusts andcorruptions. And many foolishly flatter themselves that othersacrifices will avail to procure the divine favor--that holiness ofheart and life are not indispensibly requisite, but that somethingbeside may be substituted in its stead. Countless examples of thisfolly meet us in history, and even in the history only catholic churchof Christ!

Thus did Balak mistake the nature of true religion, and consider it asconsisting in that which was foreign, yea, repugnant to its nature. Such were his proposals which he spread before Balaam, and of which herequired his opinion. Let us hear then the answer of the Sage. 

Balaam was better instructed: He appears to have understood the natureof true religion, and clearly points it out to Balak, though heneglected himself to conform to it. _He hath shewed thee, 0 man, whatis good: And what doth the Lord require of thee, but to do justly, andto love mercy, and to walk humbly, with thy God_?

There is scarcely a better definition of true religion to be found inthe bible. 

He _hath shewed thee, 0 man, what is good_. --From Balak's inquiry weshould be ready to conclude that he was ignorant of God and religion--that he supposed that God preferred sacrifice to justice and mercy--that sacrifice would supply their place and render them of noaccount. Balaam tells him that he had been better instructed;though we know not where, or how. _He hath shewed thee, what is good_;and he appeals to Balak whether this was not the case--_What doth theLord require of thee, but to do justly, and to love mercy_, &c. 

To _do justly_--There is no true religion where justice is notreceived as a foundation principle. "I the Lord love judgment; I haterobbery for burnt offerings; and I will direct their work in truth. " *Fraudulent people may pretend to religion; may make many and longprayer, but their religion is of no avail; their sacrifices are anabomination. + Witness the scribes and pharisees, who receivedthe greater damnation. 

* Isaiah l xi. 8. + Isaiah i. 10. &c. 

The next characteristic trait here given of the good man, is the loveof mercy. _What doth the Lord require of thee, but to do justly and tolove mercy_?

There is something particularly to be observed in the language hereused--_love mercy_. --It may not be in every one's power to shew mercy;but every man may, and every good man does _love mercy_. To "feed thehungry and clothe the naked, " are acts of mercy, but not in the powerof all men. Some are, themselves wholly dependent on the mercy ofothers for their own support. 

Justice often restrains and sets bounds to the exercise of mercy. Thejudge may be grieved for the malefactor, and wish that he could shewmercy to him, but find himself obliged to condemn him and sufferjustice to take its course. The debts which a person hath contractedmay require all his goods, or all his necessities do not require. Insuch cases he is under obligation to shut the hand of charity, evenagainst the proper objects of it. We have no right to defraud some, that we may shew mercy to others. Justice is a prior duty. We are tiedup to the discharge of it--are bound to _do justly_; whereas it isonly required that we _love mercy_. The love of mercy will dispose usto shew mercy, where we have ability to do it without violatingjustice. Yea, it will cause us to do it with pleasure, rendering uslike God, who "delights in mercy. "

Acts of mercy may proceed from other principles beside the love ofmercy, but these do not answer to the divine requirement. In the viewof him who sees the heart they are not characteristic of renovation, or a heart right with God. 

The third particular here mentioned as constituting the finishing partof the good man's character, is humility--_that he walks humbly with, his God_--that he is sensible of his imperfection, and of his need ofmercy from God. This always makes a part of the good man's character. 

The good man, while he is just to all, and while kind and benevolent, and disposed to do good to all, as he hath opportunity and ability, retains a sense of his defects, of his remaining depravity--that hebut too often deviates from his own principles--that in every thing hecomes short of his duty. Therefore doth he confess himself "anunprofitable servant"--that he lays God under no obligation--yea, thathe lives on mercy--that all the good things which he receives, areunmerited, the gifts of divine grace--that was mercy denied him, and "the reward of his hands given to him, it would be ill with him"--he should be undone forever. 

Such is the character drawn by the Eastern soothsayer in the lastverse of our text: And it is the perfect character of a child of God, in this state of imperfection, trial, and improvement, where he ispressing on towards that perfection which he never attains till he"puts off the body, and is clothed on with his house which is fromheaven. " Then "the spirits of just men are made perfect, " and nottill then. 

"The spirits of just men"--The words are expressive, plainly implyingthat none who allow themselves in injustice are the children of God--that all the saints will eventually be found, to be "Israelitesindeed in whom there is no guile. "

Thus did Balaam instruct Balak, or remind him of what God required. Balak did not regard him. He could not be persuaded to make suchsacrifices as these. He would give all the treasures of his kingdom, and even the fruit of his body, to procure the favor of God; but tosacrifice his corruptions, and put on the temper of a saint!--Thesewere hard requirements--he must be excused! Therefore did he dismisshis instructor, who hitherto had "spoken only the word which God hadput into his mouth"--and went away though he went sorrowing!

The same is the temper of too many others. We may do much which Godrequires, may even go beyond and do much which he doth not require, and yet be nothing in religion. There must be the spirit and temper oftrue religion. There can be no commutation--Nothing will be acceptedas a substitute. _We must do justly, love mercy and walk humbly withour God_, or have no part in him. Nothing without it will be accepted;not even "giving the body to be burned. "

People may also have a good speculative acquaintance with religion andyet remain devoid of it. Such cases sometimes occur. Such an oneoccurred in him who spake so well in our text. Balaam appears to havehad a perfect knowledge of the nature of religion; to have understoodwhat it was and wherein it consisted. He was sensible also of theimportance of being found at last to have lived under the influence ofit. Therefore when looking forward to the period of his dissolutiondid he utter that earnest wish or prayer--"Let me die the death ofthe righteous, and let my last end be like his. " Yet he was not a goodman! his knowledge resided in his head: It never reached his heart. "He loved the wages of unrighteousness;" lived and died under thegovernment of depravity and wickedness! He dared not indeed to go indirect opposition to the letter of the divine command--dared not curseIsrael with his lips, though he longed to do it, and wished the curseto fall upon them, while he was blessing them and forefilling theirfuture greatness. But he dared privately to advise Balak "to cast astumbling block before them"--To send among them the women of Moab, and seduce them to uncleanness and idolatry, in order to bring thecurse of heaven upon them! His advice was followed and partlysucceeded! Not to procure a victory for Moab, but to bring thejudgments of God upon Israel; twenty four thousands of whom fell bythe pestilence which was sent to punish "their sin the matter ofPeor. " And more tragical events would probably have followed, had notPhinebas stood up and executed vengeance on some of the principaloffenders, and thus turned away the anger of the Lord from hisoffending people. *

* Numbers xv. And xxi. 16. 

* * * * *

Who can contemplate these things without astonishment! Who considerthe character and conduct of Balaam and not be amazed! That a man soinstructed respecting the divine character, the nature of religion, and the consequences which will follow human conduct here, should dareto set himself deliberately to evade the divine law, as wicked andartful men do human laws, surprises and confounds us! Yet so itcertainly was in the case before us!

We are not left ignorant of the consequences: To him the "end ofthose things was death, " eternal death, for he died in rebellionagainst God. And he seems to have anticipated the event; when speakingof the divine being, the true God and Redeemer, he breaks out intothat language--"I shall see him, but not now; I shall behold him, butnot nigh. "

We can form no judgment of a person's moral state by his speculativeknowledge of God and religion. Knowledge in divine things isimportant; on many accounts it is so; but it does not ensure goodnessof heart, without which we cannot be saved; we may have "allknowledge, " yet perish in our sins. So it happened to Balaam, andprobably to others beside him. "If ye know these things happy areye, _if ye do them_. "

But we are chiefly concerned at home--to know our own state. _Do we dojustly, love mercy, and walk humbly with our God_? If these are foundupon us, happy are we; but if any of them are habitually wanting tous, we "are yet in our sins, and the wrath of God abideth on us. "

If any are disposed to inquire with Balak, _Wherewith shall I comebefore the Lord, and bow myself before the high God_? Let them attendto the answer given by Balaam--if we add, reliance on divine grace inChrist no better answer can be given. 

How far those of old were let into the gospel way of salvation we knownot. Balaam expressed the temper of a child of God. Whoever possessedthat temper relied on divine mercy, while endeavoring to fulfil allrighteousness. Such would refer themselves to divine grace; and surelyGod would not be wanting to them. He might lead them by a way whichthey understood not; "but would bring them to their desired haven, and unto God their exceeding joy. Their labor would not be in vain inthe Lord. "

Dependence on divine mercy is still our duty. Though favored withgospel light, many things are yet hidden from us. Let us therefore dojustly love mercy, and walk humbly with God, and he will guide usthrough the darkness, and bring us through to the rest which he hathprepared for those who love and serve, and trust him here. For thesethere is no commutation. Knowledge the most perfect; faith the mostmiraculous; and sacrifices the most costly, would all be of no avail. God hath shewn us what is good, and what he requires. May we hear andobey. Amen. 

 * * * * * *

SERMON XIX. 

Confessing Christ an indispensable Duty. 

2 Timothy ii, 12. 

"--If we deny him, he also will deny us. "

This is predicated of Christ; and looks forward to the day when allmankind will stand before him as their judge. 

Denying Christ is here declared to be a mortal sin. Those found guiltyof it will hear that sentence--"Depart ye cursed!" But this is to beunderstood only of a persevering denial of him. Those who turn by atimely repentance, will find mercy. This is true of every sin. Butrepentance may be too late. It must antecede death, or it will be ofno avail. The day of grace terminates with life. From that period manceases to be a probationer, and his state is unalterably fixed. 

When the offers of pardon and peace are sent abroad, some will nothear. Who will receive, and who reject the grace of life, is to usunknown. Our expectations are often disappointed. Some come to Christof whom we had little hope; others cannot be persuaded, of whom ourhopes were strong. We have only to "preach Christ; warning every man, and teaching every man, " and must leave the event. 

Some live where the sound of gospel grace is not heard. "We" are madeto differ from them. "To us is the word of this salvation sent. "But this doth not secure salvation to us. We must hear and obey. "Ifwe neglect so great salvation, we shall not escape. "

Among the indispensable requirements of the gospel, is that ofconfessing Christ, Himself hath determined it. "Whosoever shallconfess me before men, him will I confess before my Father which is inheaven; but whosoever shall deny me before men, him will I deny beforemy Father which is in heaven. " *

* Matthew x. 32. 

Whether the apostle had this declaration of our Savior's in his eye;or it was revealed to him by the holy Spirit, we are not informed; buthis language in the text is express to the same purpose--_If we denyhim, he also will deny us_. 

These declarations have a particular reference to the duty ofappearing openly to be Christ's disciples; especially in times ofpersecution, when Christian's are exposed to sufferings and death forhis sake. Even in such times, confessing Christ is a condition ofbeing confessed by him. If we think this a hard requirement, andrefuse compliance, we shall have no part in him. 

What are we then to understand _by confessing and denying Christ_. 

Considering one of these may suffice. The text regards the latter. Tothis we will therefore turn our attention. 

Christ _may be denied in words; or in works; or by a perversion of thegospel, causing it to become another gospel_. We will treat of eachbriefly. 

I. Christ may be denied in words. 

As "with the mouth confession is made to salvation, " so with themouth we may "deny the Lord who bought us. " This is done by those whodeny that Jesus is the Christ; Thus he was denied by the Jews, amongwhom he was born, and passed the days of his earthly residence. 

That people had many peculiar advantages for knowing Christ, and manyspecial evidences of his truth. "To them were committed the oraclesof God. " They had the prophets who testified of Christ. To them did heappeal, and by them call on the Jews to try his claims to theMessiasship--"Search the scriptures; they are they which testify ofme. " That people also witnessed his miracles, "which were such as noman could do except God were with him. " They witnessed the wonderswhich attended his birth--those which attended, and followed hisdeath--many of that nation, who had seen his crucifixion, and thesoldier's spear pierce his heart while he hung on the cross, saw himalive after his passion; and a sufficient number, mostly, if notwholly Jews, witnessed his ascension. Yet as a people they rejectedhim, and continued in unbelief! Not only denied him before Pilate, butnotwithstanding the teaching and miracles of the apostles, perseveredin their denial of him, and perished in it! This was foretold. Christwarned them of the event of their infidelity--"If ye believe not thatI am he, ye shall perish in your sins. " But they would not hear. 

By the Gentiles the gospel was more kindly received. Though devoid ofthat knowledge of God and true religion which might have prepared themfor the reception of it, when they witnessed the mighty works, wroughtby those who preached it, they believed. Miracles are appeals to thesenses of mankind. And when those who had worshipped dumb idols, beheld the wonders wrought by the ministers of Christ, they perceivedthat they were sent of God, and became obedient to the faith. Then did"many come from the east and west, and set down in the kingdom ofGod; while the children of the kingdom were call out. " Christianityspread abroad. "The heathen were given to the Son for an inheritance, and the uttermost parts of the earth for a possession. " For severalages, most who were educated in Christian lands, and blessed withrevelation, professed to believe the gospel. But in later ages therehath been a falling away, agreeably to the predictions which wentbefore, and many deny the truth of the gospel, and reject it asfabulous. 

II. Christ may be denied in works. He is so by some who in wordsconfess him. 

Those who enroll themselves among Christ's disciples, thereby engageto be his followers. This is enjoined and made a term of acceptance. "If any man will come after me, let him deny himself and take up hiscross and follow me--whosoever doth not bear his cross, and come afterme, cannot be my disciple. "

To follow Christ is to cultivate his temper, and tread in his steps. "Christ was meek and lowly in heart. " He did God's commandments. Itwas "his meat to do the will of him that sent him. " Those who are hisdisciples have learnt of him. The same mind is in them, which is inhim. When this divine temper is wrought into the soul, it appears inthe life. Those who have his spirit, walk as he walked. 

Some call themselves Christians, who do not follow Christ. But he dothnot acknowledge them to be his. He ranks them among those who denyhim, "Why call ye me Lord, Lord, and done: the things which I say?Then are ye my friends, when ye do all things, whatsoever I havecommanded you. "

Christ's name is blasphemed, when those who call themselvesafter him live in allowed wickedness. Sore are the wounds which hehath received in the house of his friends. No other have been so deepand deadly. 

But those who while they call themselves Christ's friends, live likethe wicked world, discover their hypocrisy--that they are not ofChrist's flock--"His flock hear his voice and follow him. " Othersmay creep in unawares, but they are not of his fold. The apostlespeaks of these false professors in his epistle to Titus. * "Theyprofess that they know God, but in works they deny him, beingabominable and disobedient, and unto every good works reprobate. " +

* Titus i. 16. + Titus i. 16. 

Others deny Christ by refusing to confess him: "For the refusal is inworks to deny him. "

Under the former dispensation certain duties were enjoined as tokensof subjection to the divine Sovereign. To neglect them, was consideredas breaking the covenant of God. "And God said to Abram, thou shaltkeep my covenant, thou and thy seed after thee. This is my covenantwhich ye shall keep between me and you, and thy seed after thee: Everyman child among you shall be circumcised. The uncircumcised man childshall be cut off from his people; he hath broken my covenant. " ++ Anattendance on the passover was enjoined under the same penalty. Theperson who should neglect it, was ordered to be cut off from Israel. Every rite and ceremony enjoined in the law was obligatory. To neglectthem was to set up the standard of rebellion against God--deny hissovereignty--his right to give law. Those who persevered in neglect, after warnings, were no more to be considered as his people. 

++ Genesis xvii. 9-14. 

Under the gospel dispensation, duties of like import are enjoined, andunder the same penalty. The tokens of belonging to Christ arecommanded. To neglect them is to reject the Savior, and forfeitthe benefits of an interest in him. Among these an open profession offaith in Christ, is one of the chief. So it was considered by theapostles, and primitive Christians. They dared not neglect it when itcost every worldly comfort, and even life. Neither was it a groundlessfear which excited them to so costly a duty. Their Lord, had expresslydeclared, that "whoever should be ashamed of him, before an evil andadulterous generation, he would be ashamed of them before his Father, and before his angels. "

If we attend to our context we shall see that the apostle has here aspecial reference to denying Christ in this way--"Remember that JesusChrist, of the seed of David, was raised from the dead, according tomy gospel: Wherein I suffer trouble as an evil doer, even unto bonds;but the word of God is not bound. Therefore I endure all things forthe elect's sake, that they may obtain salvation, which is in ChristJesus, with eternal glory. It is a faithful saying, for if we be deadwith him, we shall also live with him: If we differ, we shall alsoreign with him: _If we deny him, he also will deny us_: If we believenot; yet he abideth faithful; he cannot deny himself. "

The apostle persevered though he suffered the loss of all things, andincurred every indignity and sorrow; and even when he foresaw the lossof life, in consequence of adhering to the Christian cause andcontinuing to preach the gospel. When some who were concerned forhim, would have dissuaded him from adventuring among the enemies ofChristianity, especially as his dangers and sufferings among them, were foretold by a prophet, he refused their counsel and adhered tohis purpose, though tenderly affected with their concern for him. "What mean ye to weep and to break mine heart? For I am ready not onlyto be bound, but also to die at Jerusalem for the name of the LordJesus, " and when his last conflict approached, apprized of what wasbefore him, he advanced without dismay--"I am now ready to be offeredand the time of my departure is at hand. "

St. Paul might have avoided all the evils which he endured because hebelonged to Christ, by only practically denying him: But he dared notdeny him. He knew the consequences which would follow the part heacted. "If we suffer we shall also reign with him; _if we deny him, healso will deny us_. Having respect to the recompence of reward, " hepressed on, exulting in the prospect before him--"I have fought agood fight, I have finished my course, I have kept the faith:Henceforth there is laid up for me a crown of righteousness, whichthe Lord the righteous Judge, shall give me in that day. "

If to neglect professing Christ, when it exposed to such sufferingswas considered as denying him, and incurred the forfeiture of aninterest in him, will it now be dispensed with? No, when it exposethto no suffering, or loss? When it both became the most cheap and easyof all duties?

Are the terms of acceptance with God in Christ changed? Arethey not the same as formerly? Doubtless they are essentially thesame. "There is no respect of persons with God. " If to neglect thebadges of discipleship was formerly to deny Christ, it is still todeny him. _If we deny him, he also will deny us_. 

III. Christ may be denied by a perversion of the gospel, causing it tobecome another gospel. 

Some of this description were found in the primitive church. Such werethose who made Christ the minister of sin--who considered the designof his coming, not to be "to destroy the works of the devil, " but torender it safe to live in sin and indulge depravity. Such were thosewho held the doctrine of the Nicolaitanes; and the doctrine of Balaam, which were probably nearly akin, giving countenance to uncleanliness. Such were also those pretendedly enlightened persons, who claimedknowledge in divine things, superior to that of the apostles, andtaught that chastity, and temperance, and sundry other duties enjoinedof God, were not obligatory on believers. These are described by St. Peter and Jude, as enemies of Christ. 

In later ages the gospel hath not been less corrupted, by some, whohave called themselves Christians. It hath become in their hands, another gospel. 

It maybe difficult precisely to determine, all who in this way denyChrist: But when the manifest tendency of any scheme, calledChristian, is to lead to sin, render secure in sin, or build the hopeof salvation on any other foundation than the mercy of God, and meritsof the Redeemer, it must lead to a practical denial of Christ. To thesacred standard should every system be referred. Those which deviateessentially there from, lead to a denial of Christ; and will produce adenial by him before his Father in heaven. 

REFLECTIONS. 

If we do not mistake the Scriptures, those who deny Christ are withouthope; and those who reject and those who neglect the gospel, or refuseto confess the Savior, are to be reckoned among them. 

Some are otherwise minded. "If a person only acts sincerely, nomatter what his religious principles, (say some) or whether he hathreligious principles; he will find mercy with God and be accepted ofhim;" an opinion which is spreading in this liberal age!

We would gladly adopt it, and receive to the arms of charity all whoappear to act honestly, could we see reason for it. But, in ourapprehension, the word of truth condemns those who deny Christ, anddeclares that they will be denied by him before his heavenly Father. We read of damnable heresies--of those who are given up to strongdelusions that they should believe a lie that they might be damned. --And find an express declaration, cutting off unbelievers from allhope. --"He that believeth not shall be damned. "

Whatever God may do with those who have not the gospel, those to whomit is sent must believe, receive and obey it, or perish in their sins. This is so plainly and expressly declared in the word of truth, thatwe wonder doubts should arise in the minds of those who believe it. 

Nor is it less strange, that confessing Christ should be thought amatter of indifference. Scripture is equally express respecting thismatter, as the other. We have seen that under the former dispensation, God's covenant and the tokens of it were commanded, under penalty ofexcision from his people--That in the apostolic age, Christ was to beconfessed, under penalty of being denied by him in the presence ofGod. These are not matters of doubt. 

They are stoney ground hearers who "are offended when persecutionariseth because of the word. " These bring no fruit to perfection. 

If the terms of acceptance with Christ are the same now as formerly:If they are not lowered down from their original, a denial of him, either verbal or practical, will shut men out of his kingdom. 

It becomes those who have a hope toward God while such their state, toconsider these things. "It is a faithful saying--If we suffer withhim, we shall also reign with him; _If we deny him, he also will denyus_. "

 * * * * * *

SERMON XX. 

The Fear which terminates in the Second Death. 

Revelation xxi. 8. 

"The fearful--shall have their part in the lake which burneth withfire and brimstone; which is the second death. "

The terms on which only we can be Christ's disciples are laid beforeus in the Scriptures, and we are counselled to consider them before weengage to be his. 

Though Christ was born to be a king, his kingdom is not of this world. He doth not persuade men with the prospect of great things here; buton the contrary warns his followers, that "in this world they shallhave tribulation;" pointing them to another, as the place of theirrest, and teaching them there to expect the reward of their labors andsuffering here. And here the saints in every age, have groaned, being burdened. Had God provided nothing better for them, he would beashamed to be called their God. 

The primitive Christians drank largely of the bitter cup. All theapostles, except John, are said to have sealed their testimony withtheir blood. John at an advanced age, died peaceably in his bed atEphesus. But he did not escape persecution here. When the revelationwas made to him, he was in exile for the word of God and for thetestimony of Jesus. For his consolation, and for the edification ofthe church, he was visited in his lonely state, by the exaltedRedeemer, who unveiled futurity before him, briefly sketching thechanges which were to pass over his people till the consummation ofall things. The vision closed with the solemn, dreadful process of thegreat day, and its consequences to the righteous and to the wicked. 

The divine visitant enlarged on the glories of the heavenly statebeyond any of the prophets who had gone before. The description isclothed in figurative language, affording only a partial view of "theglory which is to be revealed;" sufficient however to convince us, that "eye hath not seen, ear heard, or the heart of man conceived thethings which God hath prepared for those who love him. "

But who will be made to possess these glorious things? They areoffered to all who hear the sound of the gospel; but conqueringbelievers will only attain them. Their contrast will be the portionof others. 

This life is a warfare, in which we are called to contend with our owncorruptions and with the powers of darkness--"He that overcomethshall inherit all things:" But those who are overcome, _will havetheir part in the lake of fire--which is the second death_. 

To understand the grounds of this context is highly important. Mistakes here may be fatal. To assist the inquirer, the characters ofconquerors and captives are drawn in the scriptures. The verse ofwhich the text is a part, mentions several general characters of thelatter kind, and determines their future portion--_The fearful, andunbelieving, and the abominable, and murderers, and whoremongers, andsorcerers, and idolaters, and all liars, shall have their part in thelake which burneth with fire and brimstone; which is the seconddeath_. 

In the prosecution of our subject, only one of these generalcharacters will be considered--_the fearful_. 

Who then are intended by _the fearful_? And what is the fear whichleads to destruction?

Fearful, is a term seldom used to describe sinners. It occurs, webelieve, in no other scripture. Every kind of fear is not sinful; muchless inconsistent with a state of grace. "The fear of Lord is thebeginning of wisdom"--it disposes the subject of it to mind the thingswhich belong to peace, and flee to the hope set before him in gospel. The fear of God is often used to describe the good man, and given as aleading trait in his character. It is noted in favor of Obadiah, theservant of Ahab, that he "feared the Lord greatly. "

To have no fear of God before one's eyes, is expressive of greatobduracy in sin; of the last grade of depravity. Yet in the text, thefearful, are mentioned as the first rank of those who will have theirpart in the burning lake! What then is this fear?

It may be of several kinds; particularly--that to which precludestrust in God, and reliance on his grace in Christ--that which operatesto explain away the law of God--that which puts men upon duty in orderto atone for sin--and that which shrinks from the hardships ofreligion. 

I. The fear which leads down to the lake of fire, may be that whichprecludes trust in God and reliance on his grace in Christ. 

Faith in Christ, and reliance on divine grace in him, are conditionsof salvation. Where these are wanting Christ will not profit. Faithand reliance are united. The latter is dependant on the former, andriseth out of it. "He that cometh to God, must believe that he is, and that he is the rewarder of them that diligently seek him. "

The fearful and unbelieving are here set together--the fearful andunbelieving shall have their part--Perhaps they are thus joined tointimate that the fear intended precludes the faith to which thepromises are made. 

The sinner who is the subject of this fear hath so deep a sense of thesinfulness of sin, especially of his own, that he is afraid to makeGod his hope--afraid to look up to the throne of grace, or to askmercy of God. He would gladly flee the divine presence, like the firstguilty pair, when they heard the voice of God walking in the gardenafter their fall. When fear hath this effect, it drives the sinnerfrom the mercy which alone can save him. 

"Christ came not to call the righteous, but sinners to repentance. Hecame to seek and save that which was lost. " To sinners, mercy isoffered in him. Were we without sin, we should have no need of mercy. If we flee from Christ because we are sinners, we flee the mercy whichalone can save us, and put offered salvation from us; for it isoffered us only in him. To drive sinners away from the Savior by fear, when he can hold them no longer secure in sin, is an old device of thedeceiver, which hath probably often succeeded. 

On secure and awakened sinners, different delusive arts are practised. The former are persuaded that sin is a trivial evil, far from meritingeternal punishment; that God is not greatly offended at it; that it iseasy to obtain forgiveness; that as we are required to forgive everyoffender who saith, I repent, God will do the same; that it is only toask mercy, when we can sin no longer, and it will be immediatelygranted; so that there is very little danger in sin. But those whoare awakened--who see the evil of sin, and tremble for fear of God'sjudgments, are tempted to believe that divine justice will only beexercised, especially to them--that their sins are unpardonable; theirday of grace ended, and that they have nothing before them but "acertain fearful looking for of judgment. " In such suggestion, thedesign of the tempter is to drive sinners to despair, and thus drivethem away from Christ. If he avails to effect it, his end is gained;for there is salvation in no other. 

It is emphatically true of the despairing sinner, that he "cannot goto Christ for life. " All who go to him, believe him able and willingto save. Devoid of this faith none can go to him. Therefore doth thefear which precludes faith lead down to ruin. 

II. Fear _which operates to explain away the law of God, hath the sameeffect_. 

This is sometimes the effect of fear. Those who believe that there isa God, and that the holy scriptures are his word, cannot feel securewhile they consider themselves condemned by his law, and viewthemselves as the objects of his wrath. 

Therefore do the slaves of depravity endeavor to explain away God'slaw--therefore to persuade themselves that certain duties are notrequired--that certain self denials are not enjoined; or that there issomething in their particular case which exempts them from _this orthat_, which is required of others. 

The cunning which some discover in finding out excuses and evasions, by which to cheat themselves and silence their consciences, isaffecting. It shews them to be the slaves of Satan, and servants ofcorruption, and that they love their masters, and refuse to go outfree, when liberty is offered. 

When people of this description pretend to inquire what is their duty, their real design is to evade the obligations of it. And they oftensucceed to persuade themselves that they are free from the obligationsof it. But few others are deceived. The veil of the covering spreadover their designs and views, is opaque only to themselves; to othersit is transparent, and leaves them without excuse. 

Frequent instances of this unfairness are visible in the world. Whenpeople make themselves easy and secure, without faith which works bylove and purifies the heart--without repentance which mourns for sinas dishonorable to God, and in itself an evil thing, and a bitter, andwithout devotedness to the service of God, as well as a reliance onhis grace in Christ, no matter what they substitute in the place ofthese graces, all is of no avail; hope is built on the sand. That manyof these vain substitutes are to be found among men, Who isinsensible? When fear hath this effect, it leads down to the fierylake. 

III. Sometimes _fear puts men upon duty in order to atone for sin andmerit the divine favor_. Afraid of God's judgments, they setthemselves to do commanded duties, and place their dependence on thesedoings of their own. 

Duties done by men have nothing meritorious in them. The design ofmany things which God hath enjoined is to serve as a schoolmaster tobring men to Christ. None are intended to save by any virtue in them. By nothing which man can do is God made his debtor. Neither doth oughtdone by man recommend to the divine favor if perverted and made theground of hope toward God. 

The sinner's best recommendation to the divine favor is a sense of hisown demerit, which leads him humble and self abased to cast himself ongrace in a mediator. His most prevalent prayer is that made by thepublican--"God be merciful to me a sinner. " Sinners are invited tothe Savior, and encouraged to hope in him--"Look unto me and be yesaved all the ends of the earth. It is a faithful saying, that Christcame into the world to save sinners. " But he saves only those whoreceive and trust in him. If we go about to establish our ownrighteousness, relying on our own doings as the ground of ouracceptance with God, he will give to us according to our works--"Behold all ye that kindle a fire, that compass yourselves aboutwith sparks; walk in the light of your fire, and in the sparks that yehave kindled: This shall ye have from mine hand, ye shall lie down insorrow. " *

*Isaiah l. 11. 

Not that sinners are to neglect the means of grace, or indulge in sin. When God promised his church to give them a new heart, and cause themto walk in his statutes, he declared that those blessings should begiven in answer to prayer--"Yet for this will I be inquired of by thehouse of Israel to do it for them. " And when the apostle teaches howto seek renewing grace, he directs to "lay apart all filthiness andsuperfluity of naughtiness and receive with meekness, the ingraftedword. "

Saving grace is perhaps, never given till it is asked of God. Sinnersare made to see their need of this divine gift and led to cry to Godfor it. It is then when they ask that they receive. That they shallnot ask in vain, is intimated with sufficient clearness in the word oftruth. "Whosoever shalt call on the name of the Lord, shall be saved. If thou knewest the gift of God--_thou wouldest have asked of him_, and he would have given thee living water. "

Yet the sinner merits nothing by any doings of his. The true penitentis sensible of it. He relies on grace alone; and asks mercy of God forthe sake of him "who died for his offences, and rose again for hisjustification. " He seeks in the use of appointed means because it isthe way of duty, and the way in which God is wont "to have mercy, onwhom he will have mercy;" who are commonly chosen from among those whoseek his face. 

As fear puts some on duty, it excites others to that which is notduty--puts them on doing things which are not required. Such are thepilgrimages and penances of the Romanists; and such the severitieswhich some others have practised on themselves with a view to atonefor sin and render Deity propitious. 

These have no tendency to conciliate heaven. A curse is more likely tofollow them than a blessing; yet in this way some have thought toatone for sin and make peace with an offended God!*

* Vide Sermon on Colossians ii. 8. 

IV. There is yet one other kind of fear which leads to destruction--that _which causes men to shrink from the hardships of religion_;and decline the difficulties which lie in the way of duty. 

Difficulties and temptations were not peculiar to the first ages ofChristianity. St. Paul, after mentioning his own, declares them, in ameasure, common to all Christ's followers--"Yea, and all who willlive godly in Christ Jesus, shall suffer persecution. "

The trials and difficulties of the righteous are divers, but noneescape them. Many arise from indwelling corruption--many from aninsnaring world--many from Satan's malice and devices. 

In fallen man there is a bias to error and wickedness. Not to sufferhis own lusts to draw him away, and entice him to sin, requires greatself denial. 

From a wicked world temptations also arise and difficulties spring up. In this land, the enemies of religion, have not power to kill anddestroy the faithful; but they have power to pour contempt upon them. Cruel mockings may severely try those who fear neither the gibbet, northe stake. These do try the people of God at this day. 

Neither do the powers of darkness cease to trouble and afflict--toassault the faithful with their temptations, and to lay snares toentangle them. 

"Your adversary the devil, as a roaring lion, walketh about, seekingwhom he may devour. " Satan's devices are without number--his attacksare made from every quarter; and he is often so hidden that it isdifficult to discover him. Sometimes he assumes the mark of religion--is "transformed into an angel of light, " the more effectually tocover his dark designs. Such is his enmity that he is indefatigable inhis endeavors to seduce and to destroy--such his craft and experience, that he is wise to accomplish his nefarious designs: And against thesaints his rage is the greater, because he knoweth that his time isshort. 

Here the people of God live in a state of warfare--conflict with manyenemies and suffer many sorrows. Often they are called to suffer forChrist--because they are numbered among his followers and wear hislivery. 

If any of these things move us, if we are afraid to encounter thesehardships, are discouraged in our Christian course and induced to turnback from after Christ, our fear will destroy us--it will cause us _tohave our part in the lake of fire--which is the second death_. 

This hath happened to some who have assumed the Christian name, andfor a time appeared among Christ's disciples! They have forsaken him. 

There is an hour of temptation, which trieth those who dwell on theearth; many fail in the trying hour. Attacked by enemies and assaultedby temptations, they yield themselves captives to their spiritualenemies. This happens to some who had "heard the word and received itwith joy--in the time of temptation, they are offended and fall away. "Wanting courage to stand on the Lord's side, when it exposes them toreproach and sufferings, they suffer themselves to be overcome ofevil, and fall from their stedfastness. These are Christians only inname. The real Christian possesseth a noble courage which raiseth himsuperior to every trial, and enableth him to subdue every enemy. Thestorms of temptation beat upon him; but he stands firm--resists thepowers of darkness and his own corruptions--is moved neither by thefrowns, nor flatteries of the world. Like an eminent saint of old, he"hath respect to the recompence of reward, " keeps heaven in his eye, and presseth on in his way thither. "Through Christ strengtheninghim, he doth all things and abounds--holds out to the end and is mademore than a conqueror. "

To such "pertain the promises--they overcome--will inherit allthings. God will be their God, and they will be his children. "

But those who cannot, "endure hardness as good soldiers"--who faint, and fail in the day of trial, suffering the enemy to prevail, andthemselves to be overcome, "will lose that which they have wrought--others will take their crowns, _and they will have their part in thelake of fire and brimstone: Which is the second death_. "

Thus we have seen who are intended by the fearful, and their sadstate. Influenced by fear which drives them from the Savior; or leadsthem to explain away God's law; or drive them to duty in order toatone for sin; or too timid to take up the cross and follow Christ, they have no part in him. They are afraid of misery; and their fearindulged, will bring misery upon them far beyond their fear! For "whoknows the power of God's anger. "

Before us the door of mercy is yet open. We are invited to Christ forlife. God hath no pleasure in the death of sinners. He is ready toreceive the returning prodigal. His arm is not shortened that itcannot save. He offers pardon and peace to the chief of sinners. Thedeeper sense we have of sin, the more we abhor ourselves for sin, themore welcome to his grace. 

Weary and heavy laden sinners are particularly invited to the Savior. He will not send them empty away. As the returning prodigal wasreceived by his father, so is every repenting sinner, by his Father inheaven. When the prodigal resolved to return with, a "Father I havesinned--the father saw him a great way off, " and all his bowelsyearned over him--"he had compassion, and ran and fell on his neck, and killed him"--bid him a hearty welcome--lavished the richest favorson him, and called all to rejoice at his return. In like manner ourheavenly Father receives the returning penitent. This is the spirit ofthe parable. 

Fear not then, ye who mourn in Zion. Come empty and naked as ye are, and fall down before an offended God, with, "Father I have sinned. --God be merciful to me a sinner. " Come thus to God, and castyourselves on his grace in Christ, and his grace will be sufficientfor you. We are warranted to promise you a kind reception. 

Let none think to hide their sins by excuses or palliations. They areall open to the divine eye. "There is no darkness, nor shadow ofdeath where the workers of iniquity may hide themselves. " Neither letany think to atone for their sins by doings of their own. The blood ofChrist is the only atonement. Our best services are polluted with sin. Let us endeavor to see our sins as they are, renounce them all, andrepair to the mercy of God in Christ. There is a fulness of merit inChrist, and a fulness of mercy in God. There we may trust and not beashamed. 

Let none be discouraged by the difficulties which lie in their way, orfaint under the hardships of the cross. If God calls us to trials hewill support us under them--yea, if we make him our hope, and are notneedlessly wanting to ourselves, he will make us more than conquerors;he will make us triumphers in Christ. But if we fear to enter thelists against our spiritual enemies or to endure ought to which we arecalled in the way of duty, whether it be contempt, sufferings, orloss, we shall bring greater sorrows on ourselves by shrinking back inthe day of trial, than by pressing forward, and bearing all which dutyrequires. 

Our sorrows, if we abide faithful, and are not moved away from thehope of the gospel, will be only temporary; and under the pressure ofthem, we shall be supported by Omnipotence; but if we draw back, andrefuse to deny ourselves, fainting in the day of trial, our sorrowsand sufferings will be eternal, and as such as Omnipotence can onlyinflict!

 * * * * * * SERMON XXI. 

The Ends of Family Institution, with observations on the Importance ofEducation. 

Malachi ii. 15. 

"And did not he make one? Ye had he the residue of the Spirit. Andwherefore one? That he might seek a godly seed. --"

Toward the close of the Babylonish captivity, religion revived amongthe Jews. Several zealous and able reformers were raised up andadvanced to power, whose influence was blessed to call back thatpeople from their declensions, and prepare them for mercy. But theeffect of their labors was only temporary. When they were gone offthe stage, the people again apostatized, neglected the worship andordinances of God, and became vicious and corrupt. This prophet, wholived several ages after their return to Canaan, was sent to reprovetheir irreligion and the immoralities, which abounded among them andhad infected every order of men. 

One of the sins then rife in Israel, was a family sin. Familycontentions, which frequently terminated in divorces, werebecome common. 

Divorces were permitted to the Hebrews, "for the hardness of theirhearts, but it was not so from the beginning. "

Larger communities are all made up of families. Evils therefore whichaffect the latter, cannot but affect the former. Were all the familieswhich compose an empire divided and unhappy, the empire would be so. 

It is also worthy of notice, that the first rudiments of character, which render good or bad, and cause people to be blessings or cursesin society, are commonly begun in those nurseries of our race. Thebias there given, seldom wholly wears off; it is generally carried, indegree, through life. Probably many of the evils which afflicted theJews in the days of this prophet, had their origin in the cradles ofthe nation. He was therefore directed to strike at the root of evils, and by endeavoring to reform the smaller societies of which the largerwere composed, to reform the whole. With this view he led back theminds of those among whom he ministered, to the origin of families, and declared the merciful design of the Most High, in theirinstitution--_That he might seek a godly see. _

Seeking a godly seed is not the only design. It is however a principaldesign, and will be chiefly regarded in the following discourse. 

One thing designed is the comfort and advantage of the several membersof these little communities. But to the attainment of these ends, theymust keep respectively, in their places, and act faithfully in them. The heads must live together in harmony, and unite in ordering thecommon affairs of the society; and the inferior members must submit totheir authority, and do the duties of their stations. 

Human happiness greatly depends on the temper and conduct of those whoare connected in the nearest relations, and live together. Supposetrouble abroad, yet if one hath peace and friendship in his family, and finds order and affection at home, he will not be very unhappy. Hewill often "retire to his secret chambers, and shut the doors abouthim, till the evils are past. " But the house divided against itself, is a scene of confusion and trouble. Contentions there are like acontinual dropping. 

The man who hath affluence and honor; who is respected or enviedabroad, is but a wretch, if his retirements are unquiet; if his familyconnexions are peevish and disagreeable, and the inferior members risein rebellion and refuse obedience to his reasonable requirements, orneglect the duties of their stations. Fidelity and affection in thenearest relations, yields the greatest temporal felicity; the want ofthem occasions the most pungent grief which is experienced in life;that which arises from sense of guilt excepted. 

The part acted by every member of a family, effects the whole. Nonecan rejoice or mourn alone. All participate in the joy or grief. Allare affected by the discharge, or neglect of relative duties: Joy andsorrow keep pace with them. 

Neither are the evils which arise from these abuses to be avoided bycelibacy, without incurring others of a serious nature. Man is formedfor society. An help meet was necessary even in Eden. To have remainedalone would have rendered an earthly paradise a tiresome place. Therefore was a suitable companion given of God, to crown the joys ofinnocence. 

The comfort and advantage of the members is manifestly one design offamily institution; but where the duties of the several relations areneglected, or counteracted, the ends are frustrated, and the blessingchanged into a curse. "It is better to dwell in the wilderness thanwith a contentious and angry woman. " And the woman, who instead of akind and virtuous companion, is joined to a tyrant, or a man ofBelial, must have sorrow upon, sorrow, till death comes to her relief. 

But the design of family institution expressed in the last clause ofthe text--_That he might find a godly seed, will be chiefly attendedto_. 

We are here taught that God made one, and only one to be man'scompanion and helper--_that he might seek a godly feed_. One isnecessary for this purpose; more would rather hinder than help. Withone there is a joint interest; more would cause divisions. 

To answer the ends proposed, the connexion must be for life. It mustnot be left to the parties or either of them, to dissolve it atpleasure, as the Jews of that age contended. This liberty the prophetshews to be contrary to the spirit and design of marriage. He observesthat though God _had the residue of the Spirit_--all power, andcould easily have made many, he made only one, to be the companion andhelper of man--that this indicated the design of marriage to be anindissoluble connexion, which was ordained to continue till death. This which is intimated in the text, is confirmed by our Savior in hisreply to the Pharisees who questioned him on this subject. *

* Matthew xix. 3-10. 

In farther discussing our subject, _after a few desultory observationson the importance of education, especially parental education, weshall inquire in what ways, and by what means parents are required tofed a godly seed_. 

Much culture is necessary to man's attaining his proper rank increation. This should begin at an early period, and naturally devolveson parents, who, by providential appointment, are guardians of theinfancy and childhood of their offspring. 

Brutes need no instruction in order to fill the places designed forthem of the Creator. Neither do they need example. Instinct suppliestheir places--teacheth all which they need to know; and teachethperfectly. The several kinds of beasts and birds, shut out from theirdams, and secluded from their own species, act according to theirnatures in the same manner, as though brought up with them--discoverthe same disposition--use the same methods of seeking their food, andproviding for themselves and their young--and express themselves inthe same language, or by the same notes. Nature left to herself, respecting every thing which belongs to them, is a sufficient, yea aninfallible instructor. Some of the brutes may be taught to mimick man;others to know and serve him; but these are foreign to their rank. Everything, properly belonging to them, is taught by nature, independent of man. Had man never existed, some of them might havelived and filled their places in creation without him. 

But man, the head of this lower world, requires particular attention. His mind requires more than his body. Should man come forward to acthis part here, with only the same kind of attention whichnature teacheth the brute to bestow on her young, what would he be?How would he appear? Suppose some savage horde to attend only to thebodies of their offspring, during infancy and childhood, and then sendthem abroad to follow nature!--Uncultivated nature! Living at largelike the brutal inhabitants of the forest! Can we form an idea ofought more shocking? Surely such a people would be more brutal thanthe brutes!

To prevent these dreadfuls, and render man the noble creature forwhich he is designed, happy in himself, an honor to his Creator, and ablessing among God's works, are the ends proposed in education. These usually originate in that culture which is begun by parents. Thefoundation of honor or infamy, usefulness or mischief, happiness ormisery, is commonly laid in the morning of life. The impressions thenmade, are deep and lasting; the bias then given to the mind, goes farto form the character of the man. We see therefore the goodness of Godin an institution which hath such important objects in view--which isdesigned to plant in infant minds the seeds of virtue, and formmankind for usefulness and honor. --_And wherefore one? That he mightseek a godly seed_. 

This work would have been incumbent on man had he retained his firstestate. It would then have belonged to parents to cultivate the tendermind and direct it in right ways. Marriage was instituted before theapostasy, of which a principal design is that mentioned in the text:For the prophet speaks of man in his original state. In innocence manhad his work assigned him--was made for action. Idleness would haveconstituted no part of his felicity, had he remained upright. When hecame out of the Creator's hand, he was "put into the garden to dressit and to keep it. " His disposition to idleness may have beenoccasioned by the fall. Had man retained his maker's image, it is notprobable that young minds would have received habits of virtue, andbeen imbued with knowledge, without parental aid--that instinct wouldhave supplied the place of instruction, and superseded the use of it. 

Had man remained upright his whole work have been diverse from thatwhich now employs him. The earth would have required little culture--none which would have wearied its inhabitants. The mind, free fromevery corrupt bias, would have been open to instruction, which wouldhave flowed from the parent and been received by the child, withdelightful ease and joy. Man devoted to the service of God, would havedevoted his all to God, especially his offspring. Then to have pouredknowledge, and especially the knowledge of God, into the placid docilemind of the pious youth, what delight would it have given to the soulglowing with divine love!

Since the apostasy, children are the joy of parents. With all theirdepravity and perverseness, which greatly lower down the comfortparents would otherwise occasion, they love them next to life, and seetheir improvements with peculiar joy. Especially doth the godlyparent rejoice to witness in them good things toward the Lord--religious dispositions--concern to know and serve God, and become _agodly seed_. "He hath no greater joy than to observe his childrenwalking in the truth. " Had man retained his first estate, his joy ofthis kind would have been full. He would have trained up a holy, happyprogeny--"a seed to serve the Lord. "

In the present state of human nature, the raising of _a godly seed_, is more difficult, but no less necessary. Endeavors to this end may beeven more so. Man left from his childhood, uninstructed andunrestrained, to follow his natural bias, would become a monsteramong God's creatures! Therefore the importance of parentalfaithfulness, as divine honor, and human happiness are regarded. 

 * * * * * *

SERMON XXII. 

Parental Duties considered and urged. 

Malachi ii. 15. 

"And did not he make one? Yet had he the residue of the Spirit. Andwherefore one? That he might seek a godly seed. "

Some general observations on the importance of education, especiallyparental education, were made in the preceding discourse. We are nowto consider the ways and means by which parents, are _to seek a godlyseed_. 

Only general directions can here be given. Much will be left to thediscretion of those concerned. 

Some of the principal parental duties are, _Dedication of theirchildren to God, followed by instruction--restraint--good example, andprayer_. 

We shall treat on each of these briefly in their order. 

1. Of _dedication of children to God. By a godly seed_, childrenconsecrated to the service of God, and set apart for him, is commonlyintended, This implies some rites of consecration. These there havebeen, probably, from the beginning; though we have no information whatthey were, till the days of Abram. 

Before the flood we read of "sons of God" who married "the daughtersof men;" a sad union which led to the universal degeneracy of mankind. The "sons of God" are supposed to have been the descendants of Seth;"the daughters of men, " to have been of the family of Cain. But whythe distinction of "sons of God, and daughters of men?" It arose, nodoubt, from external differences. The former had the seal of godlinessset upon them, whatever that seal might be; and were trained up toattend the worship and ordinances of God--they were visibly of thehousehold of faith; none of which were the case with the latter. *That the former were all renewed, and children of God by regeneration, is not probable--they are termed sons of God, on account of theircovenant relation to him. 

* Tenders of pardon and life were made to the whole human race, through a Mediator, and the church at first included the whole familyof Adam; but this did not long continue. Cain, enraged that hisoffering was not accepted, slew his brother, and "went out from thepresence of the Lord"--left his father's house, in which God wasworshipped, and where his ordinances were administered--cast offreligion, and taught his children to disregard it. His progeny werenot deficient in worldly wisdom. They cultivated the arts of life, andmade improvements in them, as appears from the sketch of their historygiven by Moses. + But they were without God in the world; having castoff his fear, and the apprehension of his presence, and theiraccountableness, which often follow the dereliction of the divineinstitutions. 

+ Genesis iv. 17-22. 

So the posterity of Jacob were called "the children of God--thepeople of God--a holy seed--a royal priesthood, " because of theirexternal, nominal distinctions. These appropriate terms continued aslong as they remained God's visible people, and had the seal of hiscovenant set upon them, though they had so corrupted themselves as tobe even worse than the heathen. And Jerusalem is called the _holycity_ even after it had filled up the measure of its wickedness bymurdering the Lord of glory. *

* Matthew xxvii. 53. 

From the days of Abraham, we know the seal of God's covenant, and howparents have been required to dedicate their offspring to him, as avisible sign of their being consecrated to his service, and as a bondon parents to train them up in his fear. And those who have been ofthe household of faith, and been duly instructed, have consideredthemselves obliged to discharge these duties; nor have they neglectedthem. 

2. Dedication _must be followed by instruction_. Parents mustcultivate the tender mind--instill the principles of virtue--infusethe knowledge of God, and of the duties due to God and man. This is amatter of the greatest importance. If youthful minds are not imbuedwith knowledge and virtue, they will not remain blank; the void willbe filled with that which tends to mischief, and leads to woeand infamy. 

When we look among pagans and savages, we are struck with their vicesand follies, which raise our disgust, or excite our pity. But who hathmade us to differ from them! Is it not that divine Sovereign who"divided to the nations their inheritance, when he separated the sonsof Adam, " who cast our lot among the civilized and enlightened, whohaving been taught, of God, taught us the way of happiness? Had webeen born among heathens, we should probably have been heathens; ifamong savages, should not have differed from them--should havegloried, perhaps in those refinements in cruelty, which they consideran accomplishment, but which we shudder to hear related. It is notprobable that we should have had native discernment sufficient to haveraised us above our fellows--to have enabled us to discover theirdelusions and the absurdity of their views. Had we been deniedrevelation, we should probably have been ignorant of our fallen stateand need of a Savior, and might have "perished for lack of vision. "

How far God might have pitied our necessary ignorance, we know not;but we can now discern no way of salvation, except by faith in Christ, with repentance from dead works. Now, the knowledge of these, and thenecessity of holiness of heart and life, we have received, not byimmediate revelation, but from our fellow men. And most of those whoreceive them, to saving effect, receive the first impressions in earlylife; receive them from those with whom they are conversant intheir tender years. The forming mankind to virtue, and rendering them_a godly seed_, depends much on the means _then_ used with them, andthe bias then given to the mind. 

3. Restraint is _also necessary in the morning of life_. BY nature manis inclined to evil. This disposition originated in the apostasy anddescends to the whole race, rendering them untractable andunreachable--easily susceptible of bad impressions and indisposed togood ones. It appears and operates at a very early period of life. "The wicked are estranged from the womb; they go astray as soon asthey are born speaking lies. Their poison is like the poison of aserpent; they are like the deaf adder that stoppeth her ear. "--

Such declarations are not indeed to be understood literally. None areequal transgressors, before they are capable of moral action, which isthe state of the new born infant. He cannot speak lies who hath notyet attained the power of speech. The poison of human depravity may, however be compared to that of the serpent, which begins in itsformation, and discovers itself when first capable of action. We seethe effects of depravity in the child, while reason is yet weak andonly budding forth. It is one of the first appearances in the progressof a human being from infancy to manhood. When these are discovered, restraint should begin. Parents who seek _a godly seed_, should nolonger delay to counteract the corrupt disposition, and endeavor togive the young creature, committed to their care, another and a betterbias. 

But, alas! Parental affection too often degenerates into weakness, andgiving way to natural perverseness, suffers it to take its course; theconsequences of which are often fatal to peace and honor in afterlife; perhaps in that also which is to come. It is of primaryimportance that restraint should hold back the young agent from thatwhich is evil; and as far as may be, prevent him from associating withthe vile, who disregard the voice of conscience and harden themselvesin sin. 

Suitable correction to impress an early sense of the evil of sin, andpraise to encourage and allure in the paths of virtue, are also actsof kindness to the unexperienced creature who is entering on the warof life, and coming forward to act its part among enemies andtemptations, and thus to prepare for honor or infamy, joy or miseryeternal. Though no fruit of this kind attention may immediately appearbeneficial consequences commonly follow; though sometimes at a laterperiod than was expected; yea after expectation hath ceased. 

4. Example is _another mean of seeking a godly seed_. 

Good example is particularly incumbent on all who are exalted to rule, whether in larger, or smaller communities. In the history of Israel weobserve the morals of the nation commonly agreeing with those of thegoverning prince. Nor was this peculiar to that people; it holdsgenerally, in a considerable degree, of every other. The manners andmorals of all who live in society, usually take a tinge from those oftheir rulers. This is particularly the case with smaller societies;especially with families. Children often imbibe the sentiments, learnthe manners, and catch somewhat of the tempers of those with whom theylive, as well as learn their language. _Do we seek a godly seed_? Itconcerns us to be careful what examples we set before the youth whoattend us. 

Youth watch and observe adults, especially those to whom they look upas friends, and whose love and kindness they daily experience. Adultsare disposed to think favorably of those who shew them kindness. Fromthe view of a child, it hides every fault. That a thing was done by arespected parent justifies it to a child, however criminal it mightappear in another. 

The temper and conduct, of a benefactor, make a deeper impression thanhis words, and have more influence on the judgment of those enteringon life. Even little children feel the force of our Savior's rule ofjudging--"By their fruits ye shall know them. " Every thing conspiresto prejudice children in favor of parents, and to dispose them tofollow their examples. Bad example is in them especially seducing. Children generally follow it, where it is set before them. Coincidingwith their natural bias, precept and counsel are commonly lost uponthem, if taught by parental example to do evil. It is therefore of thegreatest importance, especially to the members of a family, that thehead should "behave himself wisely in a perfect way, and walk withinhis house with a perfect heart. "

5. Prayer, _especially family prayer is another means seeking a godlyseed_. 

This duty is important, as it tends to solemnize the heart, andproduce a serious and devout temper; and as it tends to draw down thedivine blessing on those who attend it. 

When children witness a parent daily looking up to heaven, andfervently imploring the divine blessing on himself and them--when theyhear him humbly confessing sin, and its demerits, and imploringpardon--when they observe him devoutly thanking God for existence, forcontinuance in life, and for all its comforts--when they hear himasking grace to help and divine direction and guidance--when they seehim besieging the throne of grace for the Holy Spirit to renew andsanctify them, enable them to do every duty, fill them with love toGod and man, enable them to bear injuries and requite them withkindness, yea, to be good and do good--to make them faithful untodeath and then to receive them to the mansions of glory, and arecalled to join in these solemn addresses to heaven, What other lessonis equally instructive? What hath so dire a tendency to solemnize theheart and impress it with the most just and weighty religioussentiments? In this view, family prayer is of vast importance. Ifattended as every serious person may attend it, cannot be whollywithout effect, and hath often the happiest effect. 

It is not great talents, or showy gifts, but seriousness, solemnityand fervor, which render prayer prevalent with God and beneficial toman, as a means of exciting to other duties, and producing religiousawe and reverence. 

This duty is also important, as tending to draw down the divineblessing on the devout worshipper and on his connexions. 

Every good gift cometh down from God; but his gifts are usuallybestowed in answer to prayer--"Ye have not because ye ask not--Ask, and it shall be given you--for every one that asketh, receiveth. "--Spiritual mercies are seldom given but in answer to prayer; andseldom long denied to earnest persevering prayer. This is the spiritof one of our Savior's parables, * and the purport of many passages inthe word of God. 

* Luke xviii. 1, &c. 

And when a person hath omitted nothing in his power to make hischildren wise to salvation, what so natural, what so reasonable, as tobring them to God, and pour out his soul before him, for his blessingupon them? And what so prevalent with "him who heareth prayer?"

It is storied of Augustine, who lived in the fourth century, thatthough the son of an eminently pious mother, he was a very viciousyouth--that a Christian seeing him pass in the street, spake of him asan abandoned character, with whom it was disgraceful to associate--which another hearing, observed, that he was the child of so manyprayers, _that he could not believe that he would be lost_--nor was helost. Those prayers were heard. He was called of God, and like Saul ofTarsus, made a chosen vessel to bear God's name to a scoffing world, and do much in the cause of the divine Redeemer. *

* Witherspoon's Sermon on Education. 

The fervent prayers which godly parents offer up for their children, ascend like the prayers and aims of good Cornelius for a memorialbefore God. When sincere and persevering, they return not empty. Theyoften draw down the divine blessing on those for whom they are offeredup. If they fail through filial obstinacy and perverseness, they drawa blessing on themselves, to their eternal joy. 

 * * * * *

These are some of the ways in which parents should seek a godly feed. But, alas! These duties are much neglected; therefore the declensionof religion, and the prevalence of vice. 

Those who enter into covenant with God, bind themselves to dischargethese duties. Others are not devoid of obligation to do the same. Theyare duties which rise out of the parental relation, and areindissolubly connected with it. 

Parents have a fondness for their children, and with their felicity. But do not some who believe them made for eternity, take care only forthe mortal part, which after all their care must ere long become foodfor worms, and turn to dust! Are there not parents who neitherdedicate their children to God, nor teach them his fear, nor walkbefore them in the right way, nor commend them to the divine mercy!Cruel parents! Unhappy children! How difficult, how dangeroustheir situation! By nature disposed to error--assaulted by subtilenemies, whose temptations fall in with their natural bias, and arestrengthened by the conduct of those whom they love as friends andrevere as guides! Little chance have such unexperienced andunsuspecting creatures to escape the snares which surround them!Dangerous, and almost desperate is their situation!

Perhaps the endless misery of some may be greatly chargeable on thosewho under God, gave them being! Affecting thought! It concerns parentsto think on these things. If they consider, they must feel theirobligation _to seek a godly seed_, and be afraid to neglect it. 

And let pious parents be persuaded to labor and not faint in thedischarge of the duties which they owe to God, and the young immortalscommitted to their care. Though their counsels may be condemned, andtheir prayers seem not to be regarded by him who hath power to changethe heart, let them not be discouraged, but persevere. "Those who sowin tears shall reap in joy. " Though the seed lie long under the clods, it will not be lost, but some how, bring forth fruit. 

The counsels, warnings, and examples of faithful godly parentscommonly make some impression on the children who affect to disregardthem. The most dissolute have their serious moments; their pangs ofremorse and terror. At such seasons their parents' warnings, prayersand tears recur to their minds, and seem to rise up before them. Thisoften happens after parental labors have ceased; and after theimpressions they might have made, were supposed to have been effaced, they sometimes produce happy effects. 

Few children who have been dedicated to God, taught to know and servehim, and the consequences which will follow their conduct here, andwitnessed their parents' deep concern, and earned cries to God intheir behalf can forget them--they must, they do, at times, affectthem. While any thing of this nature remains, there is hope. Some, who in early life, scoff at warning and counsel, are afterwardsbrought to repentance: And such often testify, that impressions madeby parental faithfulness in their tender years, were the means oftheir awakening and amendment. This should encourage those whosechildren give them little hope, to persevere in the discharge of duty. 

"The Lord said of Abraham--I know him, that he will command hischildren and his household after him, and they shall keep the way ofthe Lord, to do justice and judgment, _that the Lord might bring uponAbraham that which he hath spoken of him_. " What? The richest and mostlasting blessings--_because "he would command his children--to keepthe way of the Lord_. "

"It is not a vain thing to serve God. Then--(when he maketh up hisjewels) shall ye return and discern between the righteous and thewicked; between him that serveth God, and him that serveth him not. "In no other way can we serve him more acceptably than by followingAbraham's example--"commanding our households to serve the Lord, " andsetting them the example. Whoso doth it, "shall in no wise lose hisreward. "

And happy the youth who second the endeavors of their parents torender them _a godly seed_. Such "will find life and obtain favor ofthe Lord. " Here, they rejoice the hearts of those who love them, andsmooth the rugged path of age. The years which to others have nopleasures in them, are not devoid of comfort to those who witnessfilial piety and hope to live again in a godly offspring. Such parentsrejoice in death, and their _godly seed_, will rejoice with themforever, in heavenly mansions. 

 * * * * * *

SERMON XXIII. 

The Blessing of God on Filial Piety. 

Jeremiah xxxv. 19. 

"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab, the son of Rechab, shall not want a man to stand before me forever. '"

Israel were greatly depraved before the days of this prophet, who wassent to reprove and call them to repentance. The prophet faithfullydischarged his trust; but labored to very little effect. The chiefs ofthe nation were offended at its warnings and predictions--rose upagainst him--shut him up in prison; yea in a dark dungeon, wherehe sank in the mire; and even sought his life! He was not, howeverdiscouraged. . He continued "to warn the wicked from his way, that heshould turn from it. None of these things moved him. "

This was not the only messenger sent of God to warn that people--hesent to them all his servants, the prophets; but they would not hear;The Jews of that age flattered themselves, that God would never enterinto judgment with them. "He might pour his fury on the heathen; butthey should escape--their place and nation would never feel theeffects of his wrath, or become the theatre of his judgments--theywere his people--necessary to his honor--he was their God; andwould continue their God, whatever their character, or conduct. "

The prophets warned them of their mistake--told them that thejudgments of heaven hung over them--that their city and sanctuarywould be destroyed, many of them perish in the war, and the residue heremoved into strange lands, there to serve their enemies--"but theyseemed to that degenerate people as those who mocked, and theybelieved them not. "

There is a certain grade of depravity which scoffs at warnings andlaughs at the shakings of God's spear! When this hath become thegeneral character of a people, desolating judgments are near. Thosewho conceive mercy to be the only attribute of Deity; or the onlyattribute which he can exercise _towards them_, are commonly deaf towarnings. Sure evidence that they are given up of God--that his spirithath ceased to strive with them. Rarely are those brought torepentance who entertain such views of God. Perhaps never, unlesstheir views of him are changed. They have no fear of God before theireyes. If mercy absorbed every other attribute, there could be no placefor fear. And of what enormity are those incapable who have lostthe fear of God? Such corruption of principle is the bane of practice, and prelude of ruin and wretchedness. The history of the Hebrews, andthe history of mankind, confirm the truth of this remark. 

This prophet having long warned his charge to no purpose, is heredirected to apply to them in another manner--to try to shame them intocontrition, by setting before them the part acted by a particularfamily which dwelt among them--the Rechabites, who had for agesreligiously obeyed the injunctions of one of their ancestors, leftprobably as his dying charge. 

Some of that progenitor's requirements seemed rigorous, but being theorder of a respected ancestor the family considered them asobligatory; nor could they be persuaded to violate them inany particular, though publicly invited to it by a prophet. 

It _may be proper here to make some inquiries relative to theseRechabites--to the person whose charge they conceived so binding; andthe nature and design of the charge_. 

The Rechabites are said to have been a branch of the Kenites, and tohave descended from Hobab, the son of Jethro, Moses' father in law. *

* Vide Henry and Brown's Dictionary. 

While Israel were encamped at the foot of Mount Sinai, thatMidianitish priest, or prince, visited Moses, bringing with him, Zipporah, the wife of Moses and her children, who had been sent to herfather's as a place of safety, during the troubles in Egypt. Not longafter, Hobab, the son of Jethro, appears to have been with Israel inthe wilderness; and he was invited to go with them to the land ofpromise, and take his lot among them, and was promised an equal shareof blessings with the seed of Jacob--"If thou wilt go with us, itshall be, that what goodness the Lord shall do unto us, the same willwe do unto thee. " At first Hobab declined, but he eventually complied;as his descendants were among the Hebrews after their settlement inCanaan, and they continued among them, and remained a distinct family, down to the captivity. 

One branch of these Kenites was denominated from Rechab, anillustrious chief of the house of Hobab; who had a son, or descendant, named Jonadab, or Jehonadab, as his name is sometimes written. Jonadabwas renowned for wisdom and piety. He flourished in the days of Jehu, almost three centuries before the Babylonish captivity; and was sofamed for sanctity and attachment to true religion, that only beingseen in his company was a recommendation to the regard of its friends. Therefore was he treated with respect by Jehu, while he pretended aregard for the true God--therefore was he taken up by that prince intohis chariot, and made his partner in the destruction of idolatry. Suchwas the man who left this charge to his descendants, which was sosacredly regarded by them, for so long a term. 

This was a remarkable family. Another who have paid equal attention tothe orders of a departed progenitor, and in which none of the membersappear to have degenerated from his virtue, is not perhaps to befound in the annals of mankind! But our surprise will increase if weattend to the nature of the charge. 

The prophet was directed to gather the whole family of the Rechabites--bring them into the house of the Lord--set wine before them andinvite them to drink. He obeyed; offering them a treat, as a familyknown and respected in Israel. 

This was not done to tempt them, but to reprove the Jews, who resortedin great numbers to the temple; though they had cast off the fear ofthe God there worshipped. God knew, and had probably informed theprophet, that the wine would be refused. It was refused, and thereason, assigned--"We will drink no wine; for Jonadab, --the son ofRechab, our father commanded us, saying, Ye shall drink no wine, ye, nor your sons forever, Neither shall ye build house, nor sow seed, norhave any: But all your days ye shall dwell in tents; that ye may livemany days, in the land where ye be strangers. "

Some of these may seem to be strange restrictions; but they speak thepiety of him who laid them, and his regard to the eternal, if not tothe temporal interests, of his posterity. The prohibition seems tohave been the same with the law of the Nazerites. Wine is doubtlesshere used in a large sense, for every kind of strong drink. "Wine wasgiven to make glad the heart of man. " He is allowed to use it withtemperance and sobriety: But so many abuse it to their own hurt, andto the injury of society, that it is rather a curse, than a blessing, to the world. Seeing the evils which resulted from the abuse--thedevastation of men and morals, which it occasioned, this good man, from love to his offspring, warned them wholly to abstain from it. Andwhat evils would many others have avoided, had they considered thecounsel as given to them, and like this family, religiously regardedit? The ravages of intemperance, exceed those of the sword; and themoral evils it hath occasioned surpass description!

But why the other restrictions included in the charge? Why must thedescendants of Jonadab be denied the comfort of warm and convenientdwellings, and reside in tents through every season of the year, toall generations? Why must they possess neither fields nor vineyards, which were allowed to others, and promised to Israel, as part of theblessing, when they should settle in Canaan?

Peculiarities unknown to us, might render it proper for them to submitto self denials to which others are not called. What they were wepresume not to determine. *

* Mr. Henry undertakes to assign the reasons of all these injunctions;but as none can be assigned which are not merely conjectural, wechoose rather to leave each one to make his own conjectures, as he mayfind occasion. 

Mankind are exceedingly prone to set up their rest here, and promisethemselves permanent dwellings on this rolling ball. Could this man ofGod persuade his posterity that this was not their home, and engagethem to seek another country, that is, an heavenly, and lay up theirtreasure there, whatever self denials it might cost them, it musthave been, on the whole for their advantage. This might be the generaldesign of his counsel. 

But whatever might be the design, admirable was the effect. The wholefamily seemed to have listened to his advice, and for many ages tohave obeyed his voice! "Thus have we obeyed the voice of Jonadab, theson of Rechab our father, in all that he charged us--and doneaccording to all that he commanded us!"

This was not said only of themselves, who then flood before theprophet, but of the whole family, from the time the charge was given, down to that day. There is not the smallest probability that anumerous family would inquire after, and find out a code of rules andregulations which had been given nearly three centuries before, andall take it on them to observe them, if they had been neglected bytheir fathers, down to their time. They had doubtless been observedwith punctuality from the days of Jonadab. Their answer to the prophetimplies it. This had been known in Israel. Therefore were they broughtinto public view, and made the occasion of a solemn rebuke of thatfavored, but ungrateful people who had disregarded the injunctionsof an infinite God! This was the end proposed in bringing theRechabites into the temple at this time, and gave occasion to therecord here made to their honor, and to the blessings promised themfrom above. 

Some may laugh at the singularity of this strange family--may considerit an evidence of weakness to pay such regard to the sillyrequisitions of a superstitious ancestor--deny themselves so manycomforts--make themselves so singular--engage those with whom theymarried to conform to the rules of their house, and instil the sameinto their children from generation to generation! But whatever we maythink of them, it is manifest that this supposed weakness met thedivine approbation. The prophet speaks of them with honor; blesseththem in the name of the Lord, and declares, in his name, that theirfilial piety shall not go unrewarded. "And Jeremiah said unto thehouse of the Rechabites, Thus saith the Lord of Hosts, the God ofIsrael, Because ye have obeyed the commandment of Jonadab your father, and--done according to all that he commanded you: _Therefore, thussaith the Lord of hosts, the God of Israel, Jonadab the son of Rechab, shall not want a man to stand before me forever_. "

These are not simply expressions of approbation, but containinvaluable promises. They are made in the language of the oldtestament, but to those blessed with gospel light, their meaning isnot obscure or difficult. The promise secured the continuance of thisfamily, and a succession of men of piety and virtue in it as long asGod's people continued--They should _never want a man to stand beforethe Lord_--to serve him. That family had no office at the temple, butin a course of regular devotion, they stood before God, to ministerunto him. This should continue--they should remain a religious family. Men of piety should always be found among them. 

When the prophet had laid these matters before the Jews, he made theapplication, and denounced the judgments of God against them, unlessthey turned by repentance. "Thus faith the Lord of Hosts, the God ofIsrael, Go, and tell the men of Judah, and the inhabitants ofJerusalem--Will ye not receive instruction to hearken to my words?Saith the Lord. The words of Jonadab, the son of Rechab, that hecommanded his sons not to drink wine, are performed; for unto this daythey drink none, but obey their father's commandment: NotwithstandingI have spoken unto you, rising early and speaking; but ye hearkenednot unto me. "

The prophet then proceeded to remind them of the warnings which hadbeen given them, and the means which had been used with them, and todenounce the judgments of God against them--"Thus saith the Lord ofHosts, the God of Israel, I will bring upon Judah, and upon all theinhabitants of Jerusalem, all the evil that I have pronouncedagainst them; because I have spoken unto them, but they have notheard; and have called unto them, but they have not answered. "

If we consider the state of that people, and the advantages whichthey had neglected and abused, we shall be convinced that their guiltwas attended with many aggravations--no other people had so manyadvantages and means of information; and few beside were equallydepraved. 

The family of Rechab might rise up against them and condemn them. Thatfamily had been long obedient to a man like themselves--theJews had been disobedient to the God who is above. Jonadab was dead--if his descendants disregarded his injunctions, he might have nopower to punish their disobedience; but the God of Israel lived--wasacquainted with all their crimes, and able to punish their sin uponthem. Neither doth it appear that the Rechabites had ever beenreminded of the orders of their progenitor, or their obligation toobey him; but the Jews had been often reminded of their duty; in thestated, and ordinary means of grace they were daily reminded of theirobligation to obey God; and he had also sent all his servants theprophets, to call them to repentance; neither had God required suchself denials of his people, as Jonadab of his posterity--yet Jonadabhad been obeyed, and God had been disobeyed! His people "would notreceive instruction. " Therefore were his judgments executed upon them, agreeably to his threatening; and they are left on record for ourinstruction. "Now these things happened unto them for ensamples [sic];and they are written for our admonition, upon whom the ends of theworld are come. "

REFLECTIONS. 

In the part acted by the father of the Rechabites, we witness theconcern of a good man, that his children should mind the things ofreligion. That good man did not scruple to lay heavy burdens on hisdescendants, and cut them off from many temporal enjoyments, if itmight serve to keep them humble, and cause them _to stand before theLord_. He chose rather to have his family poor, than to have themproud and vicious. --Hardships which might serve to keep them mindfulof their situation here, he judged advantageous: Therefore the chargehe left with them. 

Pious parents do not generally leave such things in charge to theirchildren. They do not, however, neglect the concerns of religion, orleave their families ignorant of them, or their obligation to regardthem. They teach them to fear the Lord, and live in all goodconscience before him. 

II. In the historical sketch here given of the Rechabites, we see howgood people of old, were influenced by parental authority--how theyconsidered themselves bound to remember and obey the injunctions ofreligious ancestors, as they wished the blessing of God. Where suchinjunctions are disregarded it is an evidence of great depravity. 

Sad instances of this kind we sometimes witness in this degenerateage. We sometimes see godly parents, who had labored before in vain torender their children truely religions, spend their last hours inurging them not to receive the grace of God in vain--see them withdeep concern, and with their dying breath, charging them to mind thethings of religion, and not rest until they have found the Savior. Though at first some impression seems to be made, it often soon wearsoff, and the warnings and counsels of those who loved them as theirown souls, are forgotten and neglected!

Could these things be foreseen, sense of duty would only extort suchadmonitions from a pious parent, at the solemn period of hisdeparture; for like a neglected gospel, they are "a favor of deathunto death, " to those who hear them!

But this is not always the case. No means have a more direct andpowerful tendency to awaken the secure, and excite the attention ofthe careless, than the dying concern and counsel of the saints. Perhaps no other means are oftener blessed to this end. This leads usto observe, III. That the part we act here may have consequences, long after weshall have gone off the stage. This venerable Kenite left a solemncharge to his posterity; but who could foresee the effect? There waslittle reason to expect that his descendants would regard it, and beadvantaged by it for centuries; yet it seems to have been the case!His counsels, strengthened by his example, made an indelibleimpression, and were means of distinguishing his family for manygenerations!

This should encourage others to follow his example--to charge theirchildren to "keep the way of the Lord, and walk in his ordinances andcommandments blameless. " Who knows that his posterity may not imitatethose of this man of God? And for as long a term? Who can determinethat his good example, and counsels may not do good on earth, when hisbody shall be mouldering in the grave, and his soul rejoicing in thepresence of his God. 

On the other hand, there is more than equal reason to expect that aparent's bad example will be no less extensively influential tomischief. Many are seduced to their ruin by the contagion of evilexample; nor is any other more perniciously prevalent than that of aparent, or progenitor. 

Be it then the concern of all who fear the Lord to charge theirchildren, to fear him, and to set them the example of "standingbefore the Lord. " So to do, is to sow the seeds of virtue and piety. Aharvest may follow, even after expectation hath failed. If no otheradvantage accrues, the faithful will deliver his own soul; he may bethe occasion of delivering others; "converting sinners from the errorof their ways; saving souls from death, and hiding multitudes ofsins. " *

* James v. 19, 20. 

IV. The honorable mention made of the Rechabites, and the blessingspromised them, should influence children to listen to the piouscounsels of their parents, and attend the duties which they considerimportant, and charge them to attend, especially at the close of life. 

That the godly when on the verge of eternity, are divinely influencedto warn their friends, and predict the good or evil before them, wasan opinion which prevailed among the ancients. Therefore the sacredattention paid to their dying words, and scrupulous regard of theirdying counsels. Whether we admit, or reject the sentiment, thecounsels which are given at such seasons are serious, solemn, and theeffect of love unfeigned. Those to whom they are given commonly viewmatters in the same light, and consider them as interesting realities, when they come to be themselves in similar circumstances. 

Have our pious ancestors left ought in charge to us? It concerns us toconsider their counsels and injunctions; and unless we have clear andstrong reasons forbidding, we are bound to obey them. 

Children are usually safe in following the last counsels of theirparents. Few who sustain that endearing relation, are devoid ofconcern for the honor and happiness of their offspring. However theymay have themselves conducted, while in the pursuit of worldlyobjects, or under the influence of appetite or passion, when they cometo stand on the brink of another world, the fascinating charms ofthis, lose their power--the infinite difference between time andeternity appears; and the true value of objects is seen and estimated. Then the counsel which is given is that of wisdom--it points to duty--to peace and honor--to joy and glory, It is further observable that rich promises are made in scripture tothose who honor and obey their parents, and dreadful curses denouncedagainst those who despise and disobey them. "Honor thy father and thymother, that it may be well with thee and that thou mayest live longupon the earth. This is the first commandment with promise. The eyethat mocketh at his father, and despiseth to obey his mother, theravens of the valley shall pick it out, and the young eagles shall eatit. " These scriptures are not of private interpretation. 

V. Where the blessing of heaven hath long rested on a family, andreligion been prevalent in it for many generations, the right waybecomes comparatively easy. Those born there, grow up in the fear ofGod, and are early taught to know and serve him. But how aggravatedthe guilt of those who under such circumstances forsake the way of theLord--cut of the entail of mercy and entail a curse on theirposterity--shut up the kingdom of heaven against their own offspring;neither going in themselves, nor suffering those who are entering togo in?

Lost to the fear of God, such hardened sinners may cry peace, butthere is no peace to them! It concerns them to look to themselves, forevil is before them! A descent from pious ancestors will not turn awaythe wrath of God, from those who harden themselves in sin. No--Itincreaseth their guilt and will increase their condemnation. The Jewsflattered themselves "because they had Abraham to their father; butmany came from the east and from the west and set down with Abraham inthe kingdom of God, and the children of the kingdom were cast out"--Yea, having filled up the measure of their sins, wrath came uponthem, to the uttermost, in this world; and in that to come, it will bemore tolerable for Sodom and Gomorrha than for them. 

 * * * * * *

SERMON XXIV. 

The Character and Supports of Widows indeed. 

1 Timothy v. 5. 

"Now she that is a Widow indeed, and desolate, trusteth in God andcontinueth in supplications and prayers night and day. " *

* Preached at the house of one made a widow by her husband'sdesertion; who left her in straitened circumstances to provide for ayoung family. 

Timothy was ordained a bishop of the church at Ephesus; and thisepistle was written to him by St. Paul, his spiritual father, to teachhim "how to behave himself in the house of God, which is the churchof the living God. "

The former part of the context contains directions respecting thetreatment of widows; and especially poor widows who belonged to thechurch, and were supported at their expense. He is first directedto "honor widows who were widows indeed. " Here the apostle explainshis meaning, by designating the character intended. Now "_She that isa widow indeed, and desolate, trusteth in God, and continueth insupplications and prayers night and day_. "

Every widow did not answer to this description. There were some whoanswered to no part of it, as he shews below. These Timothy was notrequired to honor--not directed to provide for them, or employ them inthe business of the church; though certain poor and pious women werethen used to minister to the sick, of their own sex, and dischargeother charitable labors among them. 

In discoursing on our subject, we shall _make a few observations onthe sorrows of widowhood; then glance at the duties of it; and thesupports which God hath provided for widows indeed_. 

A widowed state is naturally desolate, Most widows pass many solitaryhours--a lonesome and melancholy situation;--especially after havingknown and enjoyed the social intercourse of connubial life. The valueof all our comforts is best known by experience; more especially bytheir loss, after a temporary possession. 

But the conjugal connexion is sometimes unhappy. In such cases awidowed state is a release from the trials and difficulties whichattended it, which may be severe and distressing. The misconduct, orunkindness of those in the nearest relation, wounds in the tenderestpart, and occasions the most pungent grief. True. --Yet a state ofwidowhood, after such a connexion, is commonly more unhappy than aftera happy marriage. Many disagreeables are generally left to afflict thedesolate. Reflections on such connexions and the trying scenes passedwhile they continued, are disagreeable; and many cares peculiar totheir situation often distress the widows. The care of offspring, where there are offspring, devolves wholely on them; which, if left instraitened circumstances, is often a burden they are unable to bear. And where aid is kindly afforded, still the concern which lies onthem, is oft times distressing. "Pangs and sorrows take hold uponthem--their couch is wet with tears; their eyes consumed with grief. "If those thus tried are _widows indeed_, they follow the line drawn inthe text--_trust in God, and continue in prayers and supplicationsnight and day_. 

As it is the duty, it is also the comfort and support of _the desolateto trust in God_. When streams dry up, we go to the fountain: So whencreature comforts fail, interest unites with duty, in pointing ustothe Creator. He is the source of comfort--that which comes by meansof the creature comes from him. The creature is only the medium ofconveyance. 

When the saints become desolate--when their worldly comforts fail andtheir hopes decay, they are directed to return to God and put theirtrust in him; and also to bring with them, those for whom they feelinterested--their helpless dear ones, and he hath promised themprotection. "Leave thy fatherless children, and I will preserve themalive, and let thy widows trust in me. "

Fallen creatures are exceedingly prone to lean to the world--topromise themselves comfort in it, and support from it. They generallylook elsewhere before they look to God. Disappointed in one worldlyobject they often run to another, and another. They never come to theCreator, and make him their hope, till convinced that what they seekis not to be found in the creature. God sometimes brings his peopleinto straits, and strips them of their earthly dependencies, thathaving no where else to trust they may come to him and cast their careupon him. 

Even the Christian may need the rod of adversity to keep him mindfulof his dependence on God, and prevent his resting on the creature forsupport. For after union with Christ, worldly objects retain too largea share of his affection, and he is too much inclined to lean uponthem. His attachment to these things is often too strong; draws awayhis heart from God, and renders him too little mindful of him who ishis portion and rest. Therefore is it often necessary to deprive himof his earthly dependencies, that being desolate, he may return to Godand renew his reliance on him. 

It becomes the desolate, not only to trust in God, but to be thankfulthat they may trust in him. Those who have God for their portion, havean abiding satisfying portion. God will be more and better to themthan earthly friends, or earthly treasures. Friends often forsakethem; or cease to be friends, and become enemies--"Riches taketo themselves wings and fly away. " But God abides; he hath said, Iwill never leave thee, nor forsake thee. *

* Hebrews xiii. 5. 

Now _she that is a widow indeed, and desolate, while she trusteth inGod continueth in supplications and prayers night and day_. 

Those of this character when they find themselves destitute of worldlycomforts and supports, go to God and pour out their souls into hisbosom. Like the Psalmist they stir up themselves to trust in him. Wefind that saint expostulating with himself in a time of trouble anddarkness, and chiding his despondent temper. "Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God;for I shall yet praise him, who is the health of my countenance, andmy God. "

While thus stirring up themselves to trust in God, the saints pour outtheir souls before him in fervent prayer. This the apostle declares tobe the manner of those, whom he terms _widows indeed--they trust inGod, and continue in supplications and prayers night and day_. 

Such was the aged Anna, who met the infant Savior, when he was broughtinto the temple, to do for him after the custom of the law. "Shedeparted not from the temple, but served God, with fastings andprayers night and day. "

The child, when in affliction, is wont to run to its parents and tellthem the sad tale of its sorrows. So the child of God, stripped ofother supports, spreads its grief before him who possesses all power, and is able to deliver out of all distresses: And as the childcontinues its cries and pleadings with its parent, as long as itssorrows continue; so the child of God, while it remains in affliction, perseveres in supplications and prayers to its Father in heaven. 

When seeking temporal blessings the good man asks with submission, "Not as I will but as thou wilt"--teach me to acquiesce in thydealings and to say "thy will be done. " But when seeking spiritualblessings, he cannot be too importunate, or persevering. Respectingthese, the divine glory, unites with his interest, in requiring him to"be instant in prayer--to pray and not faint. " Or, to use the boldlanguage of the prophet, to resolve to "give God no rest, " till hehears and helps. In such cases the saints may plead God's honor andthe glory of his great name, as well as their own necessities. 

When we come to ask mercy of God, and to pray for grace to love andserve him, we may plead and expostulate for the bestowment. Is it notthy will, that we should be renewed and sanctified--that we shouldrepent of sin--believe the gospel, and follow after holiness? Is itnot thy will that we should become new creatures--love thee--love ourduty, and resign ourselves to thy disposal? Is it not thy will, thatwe should act with propriety under every trial, and discharge withfaithfulness every duty--that we should honor thee in adversity, aswell as in prosperity? Grant us then those divine influences which arenecessary for us. The honor of thy great name is concerned--it uniteswith our necessities in requiting the bestowment of the mercies whichwe ask. 

Thus did Moses when pleading for Israel, when God had threatened todestroy them for their rebellions against him. "Now if thou kill thispeople as one man, then the nations which have heard the same of thee, shall speak saying, Because the Lord was not able to bring this peopleinto the land which he sware unto them, therefore hath he slain themin the wilderness--pardon, I beseech thee, the sin of this people, according to the greatness of thy mercy"--So Joshua, on a similaroccasion: His plea in their behalf is urged from this consideration, that the honor of God was concerned, and required the mercy which heimplored--"What wilt thou do unto thy great name? What? If Israelturn their backs before their enemies? If thy people fail to drive outtheir enemies and possess the land which thou hast sworn to givethem?"

We may use the same argument when interceding for the grace which weneed to enable us to glorify God by a becoming temper and conductunder trials, and by a suitable improvement of providentialdispensations; and it will be our best plea, or most prevalentargument. 

We may meet with discouragements--God may seem deaf to our cries--todelay his mercy; but if we "pray and faint not, " he will not alwayssay to us, nay. He will hear and help us. For his own name's sake hewill do it. 

When the woman of Canaan asked mercy for her daughter, noencouragement was given to her first petition--the reply seemed harsh--"It is not meet to take the children's bread and cast it to dogs. "But she persevered, and her faith, and fervor prevailed. "Be it untothee even as thou wilt. " The same will be the answer to every humblesuppliant for spiritual mercies, and for divine supports, whoperseveres in his addresses at the throne of grace. 

Respecting temporal matters, we know not what to pray for as we ought--know not what is best for us. Afflictions may be mercies. Theyoften are so. Some have blessed God for them here; more will probablydo it hereafter. That they do not usually denote want of love in God, is manifest from the declarations of his word--"Whom the Lord lovethhe chasteneth, and scourgeth every son whom he receiveth. If ye endurechastening, God dealeth with you as with sons--if ye are withoutchastisement, then are ye bastards and not sons. " Those weredetermined sinners, given over to reprobation, of whom God said, "Whyshould ye be stricken any more! Ye will revolt more and more. "

When afflictions serve to purge away sin--to "purify and make white, "they are changed into mercies. Instead of complaining, we have reasonto bless God for them. This hath often happened. Afflictions arrestthe attention--lead to consideration, and reclaim from error. "BeforeI was afflicted, I went astray, but now I keep thy word. "

Prosperity hath often a different effect. To the wicked it isfrequently fatal in its consequences; here they have their goodthings, and they rest in them, forgetful of God, and the other worldwhich they must soon enter, to receive according to their works. Neither do the people of God always escape injury when they attain thethings they here desire. The prosperity we covet is more dangerousthan the adversity we dread. Few can bear prosperity--few remain longuncorrupted in a prosperous state. A state so difficult and dangerousis seldom long the state of the righteous. It is more commonly thestate of the wicked. The righteous have their trials here; and thiskind of trial, [prosperity] hath more often seduced them, than itsopposite. David and Solomon were sad examples of the baleful effectsof power and greatness, riches and honor; but they were brought backto God and duty by the rod of disappointment;--by the correctings ofaffliction. 

Adversity is not always productive of good. Some repine at the ordersof providence--at their lot in the world. Trials sour their minds andrender them morose and peevish. We read of some who "blaspheme the Godof heaven" because of their sufferings. These are enemies of God, andtheir sufferings here, are a prelude to greater sufferings hereafter. The case is different with those who have Christ's spirit; they see aprovidence in whatever they meet with here; refer themselves to himwho rules over all to choose for them, and order out their changes, not doubting but his grace will be sufficient for them, and all workfor their good. 

We are sure that God orders wisely. The station then, which he assignsto us, is most suitable for us; the comforts and corrections which hedispenses, most fit and proper. If wise for ourselves we would notwish for alterations in them. We shall only be concerned to followwhere God leads, and only pray that he will not leave us, but guide usto his kingdom. 

Let us bring home these considerations, and inquire how we areaffected by God's dealings with us, and what temper we maintain? Wehave comforts and corrections. Do we see the hand of God in them;acknowledge the comforts to be undeserved, and the corrections lessthan our demerits? Do we bless God for the former, and humbleourselves under the latter? Or do the former render us forgetful ofGod, and proud and scornful towards men? Do the latter humble andabase us; keep us mindful that this is not our rest, and quicken ourpreparations for that world where all tears will he wiped away fromour eyes? Or do they cause us to murmur and repine, as though wesuffered unjustly?

Both mercies and afflictions will be a favor of life or death, according to the effect which they have upon us, and the temper anddisposition they produce in us. If mercies increase our love to God, and concern to honor him, then are they mercies indeed. So areafflictions, if they humble us and quicken us in the way of duty; butif their effect is different they increase our guilt, and willincrease our condemnation. 

Whatever may be our situation here--whether we have kind and faithfulfriends, or are left desolate, or are surrounded with enemies; whetherwe have joys or sorrows, we need the divine influence to enable us tomake a good improvement, and to render them the occasion of good. Weneed divine aid and influence, no less in prosperity than inadversity. Whatever, therefore, may be our situation andcircumstances, sensible of our weakness and blindness, let us returnto God as our rest, _trust in him, and continue in supplications andprayers night and day_; and his grace will be sufficient for us; forhe hath said to none "seek ye my face in vain. "

 * * * * * *

SERMON XXV. 

The Good Man Useful In Life and Happy in Death. 

Psalm xxxvii. 37. 

"Mark the perfect man, and behold the upright: For the end of that manis peace. " *

* Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792. 

The subject of this psalm is the way and end of the righteous and thewicked. It is designed to calm the minds of good people when triedwith adversity, and to reconcile them to the divine administration inthe unequal distributions of Providence, and the apparent disregard ofcharacter, in those distributions. With these views, the writer, afterglancing at the lives of saints and sinners, calls our attention totheir end, noting the manner of their exit out of life. 

The text relates to the righteous. In discoursing upon it, _We shallconsider the excellence of their characters, and their peaceful end;and add a few reflections_. 

I. We _are to consider the excellence of their characters. Mark theperfect man and behold the upright_. --

The _perfect man_. --This may seem a strange representation of animperfect creature--a creature which viewed in the glass of the divinelaw appears deformed, and tried by the perfect rule must be condemned--a creature whose best services can find acceptance with God, only onthe plan of grace! For such is man since the apostasy--such thesaints feel and confess themselves. But however strange therepresentation, it is drawn by the pen of inspiration, and appliedtothe saints. 

Perfection is sometimes attributed to particular saints. "Noah was ajust man and _perfect_ in his generation. " Similar is the descriptiongiven of Job. "There was a man in the land of Uz, whose name was Job:And that man was perfect and upright. "

In the text, the term perfect, hath not a particular reference, butrefers generally, to those who have been renewed by divine grace. Butwhen applied to a fallen creature it must be understood withlimitation. We have seen it applied to Job: Hear him then speaking ofhimself--"If I justify myself, my own mouth shall condemn me. If I sayI am _perfect_ it shall prove me perverse. "

St. John held a high rank among the faithful; yet speaking of thesaints, and including himself, he observes--"If we say that we haveno sin we deceive ourselves, and the truth is not in us--If We confessour sins, he is faithful and just to forgive our sins". * St. Paul hadbefore declared that "there is none righteous, and that the Scripturehath concluded all under sin. "

* 1 John i. 8-10. 

In what sense then are the saints perfect? And wherein consists theexcellence of their character?

1. The saints are _perfect_ in Christ. "In him dwells all the fulnessof the Godhead bodily. " His righteousness is made theirs. "They arecomplete in him. He is made of God unto them wisdom and righteousness, sanctification and redemption. " In this view every good man is a_perfect_ man. 

The saints before the gospel day were but very partially instructedrespecting the way of salvation. They knew not how they were to besaved through a Redeemer who had not come in the flesh. But the matterwas open to the divine eye. And it is observable that the term_perfect_ is never assumed by the saints. They confess their ownemptiness and abase themselves before God. Where perfection isattributed to them, it is always by those who spake as moved by theHoly Ghost. 

2. The saints are the subjects not only of an imputed, but also of aninherent righteousness: And have been so from the beginning. Noahwas a just man and perfect--Job _perfect_ and upright. In this respectthey were not made to differ from other saints. All the saints areborn of God--they are renewed after the image of the Creator and madeto bear the image of the heavenly. The change which takes place inthem causes them to favor the things of God; to love holiness, anddelight to do good as they have opportunity and ability. 

They are just and upright; just toward man, and upright before God. 

Justice respects the part which mankind act toward one another. It isopposed to fraud and injustice. The just man is fair in his dealings--gives to all their dues--is careful to fulfil every trust, and todo by others as he would others should do by him. 

Such is the character given of him of old, who "was _perfect_ in hisgenerations, " when "the whole earth was filled with violence, becauseall flesh had corrupted their way, " And every good man follows hisexample; hath respect to all God's commandments, and hates every evilway. Perfection, in the strict sense of the term, is his wish, and hisaim, though he doth not expect to attain it while resident in thebody. But he "forgets the things which are behind and reaching forthto those which are before, he presses on, " endeavoring a nearerconformity to the divine pattern. 

While he is just toward man, he is sincere toward God, actinguprightly before him. He is really the good man he appears. Hisprofession is not dissembled. His heart is right--his eye single. Sincerity is gospel perfection. In this true religion very essentiallyconsists: And it is found on all the saints. 

The good man keeps in mind his covenant engagements. For the vows ofGod are upon him and he is careful to fulfil them. He doth not wish tobe released from his obligations with which he is bound to be theLord's and to serve him. He is concerned to honor God--thinks nothingunimportant which he hath required, though the reasons of therequirement may lie out of sight. "Lord what wilt thou have me todo?" is his daily inquiry. And he seeks to know, that he may do hisduty. He waits on God in the ways of his appointment, and is busyabout the work assigned him. He is also steady in his counsels anduniform in his conduct. His heart is established by grace, and hislife accords with the inward principle. He is not whiffling andunsteady, "carried about by every wind of doctrine"--taken and drawnaway by every new scheme of religion; but "holds fast the faithfulword; and is able by sound doctrine both to exhort and convincegainsayers. " He doth not "put his hand to the plough and look back, "but perseveres to the end, and is faithful unto death. The fear andlove of God reigning in his heart, govern his life and direct his way, rendering him an uniform character Therefore do those most intimately--acquainted with him, convinced of his integrity--: that he is freefrom duplicity, and that he abhors evil, and all approaches toward it, both value him themselves, and make him known to others; and bybringing him into public view, render him a public blessing. Neitherdoth he disappoint their expectations, but according to his ability, acquits himself with honor, and doth good to all around him. 

Others may differ from him in speculative opinions; other good men. Such differences are unavoidable in this state of darkness anduncertainty. No two persons see alike in every thing, whatever may bepretended. But those who know _the perfect and upright man_, willgenerally allow that he acts sincerely towards God and man. Whilethose who are connected with him by tender ties, who are so happy asto make with him the journey of life, are led by a thousand kindoffices and nameless acts of benevolence and goodness to revere andlove him. 

Such is the character intended in the text--Such _the perfect man andupright_ in himself, and in the estimation of those who know him. Thusdoth he pass through life, feeling and confessing his deficiencies, lamenting that he can do no more for God's honor, and relying on gracealone in Christ, for acceptance with him. 

When a person of this description "having served his generation, bythe will of God falls asleep, " not only relatives and near connexions, but all who know his worth, mourn his exit, and weeping around hiscorse, bedew his hearse with tears. His name is revered, his memory isblessed, and even envy is silent. 

II. We are to consider his peaceful end--_The end of that man ispeace_. 

By a person's _end_, his death, the period of his mortal life isintended. It doth not intend the end of his existence--the moderninfidel terms used to express death. So in other scriptures; aswhen God foretold the destruction of the old world--"The end of allflesh is before me. " So Balaam, when looking forward to his exit outof life--"Let me die the death of the righteous, and let my last endbe like his. " Had death been the period of his existence, it wouldhave been a matter of indifference whether it found him righteous orwicked. As to hope in death there would have been no difference. Butthis is not the case. Man hath an immortal part within. At the periodof mortal life, he enters on an interminable state. 

Mark _the perfect man, and behold the upright: For the end of that manis peace_. He finds peace at the approach of death--in death, andafter death. In order to a due estimation of the value of truereligion in Himself, and in its reward, we are here called to observethe good man's _end_. It demands our careful attention. For the sceneis peculiarly instructive. It animates to a discharge of the duties oflife and supports under its troubles; especially at the approach ofdeath, when worldly comforts fly away. 

The wicked who live in habitual neglect of religion, or the indulgenceof vicious desires, are commonly filled with dismay and horror, ifreason remains, when they perceive their end draw nigh. The flightswhich they have cast on the gospel, and on the grace therein offered;their neglects of known duty; their acts of injustice, intemperance, uncleanness, or other immoralities, the remembrance of which werealmost obliterated by time, at that awful period rise up before them!Conscience awakes; and when they consider the denunciations of divinewrath against those who do such things, and have pleasure in them, fear harrows up their souls! They anticipate eternal woe, and arefilled with agonizing horror! Then do they appear all hurry andconfusion! The great work of life to do, and opportunity gone forever!Bewailing past madness they cry undone! Undone! Such often continuestheir state, till the king of terrors driving them away without hope, shuts up the scene!

But _the perfect and upright man_, how happily different when deathdraws near? If possessed of himself, like the still summer's evening, he is calm and serene. He talks of death with as much composure, asone returning from a strange country, to his native land; or as onereturning from captivity and slavery, to his father's house, to hisfamily, and to the society of friends, dear as life, and with muchmore raised expectations!

Some ties of nature--dear connexions, bind him indeed to earth, andwould detain him here; but stronger bonds allure and draw him awaytoward a better world. If concern for dear ones he must leave behindintrudes and tempts him to wish a longer stay, he remembers thatthough he dies, his God lives--that God hath stiled himself the"Father of the fatherless and judge of the widow;" that he hath said"Leave thy fatherless children with me, I will preserve them alive, and let thy widows trust in me. " Supported by such comfortingdeclarations--such kind promises of a faithful God, and the alluredbelief of his mercy and truth, he resigns them to his care and leavesthem with him, not doubting, but he will preserve them, or dispose ofthem, as shall be most for his own glory, and their good. 

As to temporal matters, which often trouble those, who are chieflyconcerned about worldly things, they cannot greatly affect one whobelieves himself heir to an eternal inheritance. For the comfort ofthose whom he leaves behind, he wishes to have his temporalitiessettled, and his accompts intelligible; that no disputes may arise, noinjustice be done; but as to any concern which he personally takes inthem, they appear in his view contemptible. He views them as unworthyhis regard, as the beggar, who hath been called to the possession of acrown the rags which he casts off to put on his robes. 

As death approacheth, _the perfect and upright man_, who realizeth hisstate, looks back with comfort, approving the part he hath acted, after renovation, and forward to the enjoyment of God, withstedfast hope and strong consolation. 

We have this happiness of a dying saint, exemplified in St. Paul--"Iam now ready to be offered, and the time of my departure is at hand: Ihave fought a good fight, I have finished my course, I have kept thefaith: Henceforth there is laid, up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day. "--Hisrejoicing was "the testimony of his conscience, that in simplicityand godly sincerity, he had had his conversion in the world. " In thetestimony of his conscience, he read the evidence of his good estate--of his sincerity towards God, and of his interest in Christ, Heviewed nothing which he had done as meritorious--as laying God underobligation, Grace in Christ was all his hope. But he considered hislove to God, and his zeal in his cause, as evidential that he was bornof God, and the subject of divine grace in the Redeemer. Thence heinferred his title to the inheritance, prepared of God for those wholove him. 

Other saints do the same. In the testimony of conscience that theylove God, and have obtained grace to serve him, they read theirinterest in the covenant and in the promises, in all their divinefulness. 

This is the best, yea, the only evidence, of an interest in them. Where this is found, the matter is determined; there can be noreasonable doubt of their good estate; but where it is wanting, everything beside is of no avail. 

It is natural for a servant, when he sees a reckoning day at hand, tolook back, and inquire how he hath improved his trust, and whataccount he hath to give? And from the testimony of conscience, heanticipates the reception he may expect from his lord. MANKIND feelthemselves accountable to God and naturally expect to receive from hisimpartial hand, according to their works; and when they perceive theirprobation drawing to a close, they naturally look about them, andinquire how they can appear before their Judge?

The dying Christian is sometimes heard observing to those about him--"My glass is almost run. Would to God I had been more faithful, and done more for him who loved me, and gave himself for me. Butblessed be his name, he hath enabled me to choose him for my portion, and enabled me to serve him in sincerity; though I have done it withmuch weakness and imperfection. Now I rely on his grace; his gracewill be sufficient for me; it will support me in death, and reward mypoor services with an eternal reward. "

But if conscience, as death approacheth, speaks a different language--If it testifies to a departing soul--"You have neglected, thegreat salvation--lived in pleasure and been wanton, minding onlyearthly things, " it fills the soul with anguish unutterable, causingit to anticipate eternal horrors!

The _perfect and upright_, as he rejoiceth at the approach of death, if reason remains, often rejoiceth in death. "When he walks the darkvalley, God's rod and staff comfort him--He fears no evil because Godis with him. " He is sometimes, ready to exclaim in the triumphantlanguage of the resurrection, "O death! where is thy sting? O gravewhere is thy victory?"

Sometimes indeed, the upright, while here, "walk in darkness"--Sometimes the lamp of reason goes out, before the departure of thesoul; so that the dying Christian hath no sense of his situation. Atother times, God may hide his face from those whom his soul loves, and cause them to go on their way sorrowing. Possibly this maycontinue to the close of life! But if it doth, the clouds are alldispersed at the moment of death, No sooner are the clayeytabernacles dissolved, than the veil is rent, and the brightness ofcelestial glory shines in upon them. Peace eternal and divine, istheirs forever. Clouds will no more hide God's face--Fears anddoubts, no more distress them; nor Satan call his fiery darts atthem, again forever. 

In the other world, God will dwell with his people, and "wipe away alltears from their eyes: There will be no more death, neither sorrow, nor crying, nor any more pain; for the former things will all havepassed away. There will be no more curse, because no more sin. For thespirits of the just will be made perfect. " They will then be with Godand rejoice before him; for they will have "entered into his templeto go no more out. "

REFLECTIONS

 I. The considerations which have been suggested afford comfort to therighteous, while groaning under the burdens and sorrows of life, andsupport in the solemn hour of death. They minister consolation also tothose who mourn the loss of pious friends--an occasion of sorrow whichwe often experience in this vale of tears. 

Here all have trials and afflictions--_the perfect and upright_ notexcepted. But the time is short. The good man's trouble terminateswith mortal life. _His end is peace_--his immortality glorious. 

The wicked are dismayed when they look forward and consider their end, or the time of their departure. To the good man it is desirable--"Hethen rests from his labors, and his works follow him. " St. Paul, "hada desire to depart, and be with Christ. " He knew that "a crown ofrighteousness was laid up for him which the Lord, the righteous Judge, would give him at that day. " This was not peculiar to him; it iscommon to all those "who love Christ's appearing. " Those now in glorywere lately sufferers here: But their sufferings are ended--"Theyhave entered into peace: They rest in their beds, walking in theiruprightness. "

II. Our subject teacheth the conditions on which only we can hope forpeace in death, and happiness after death. These depend on the usewhich we make of life--on the manner in which we are affected by theovertures made us in the gospel; they are the fruit of receivingChrist and obeying the gospel; for it brings salvation only to thosewho obey it. 

Would we "die the death of the righteous, and have our last end likehis, " our lives must be preparatory--we must "mind the things whichbelong to our peace--live in all good conscience before God, and notsuffer ourselves to be moved away from the hope of the gospel. "

III. Though when "the mystery of God shall be finished, his judgmentswill be made manifest;" hitherto, "his way is in the sea, and hisjudgments are a great deep. " We know that his way is perfect; butwitness many things in the divine administration, which we do notunderstand. We have no line to fathom the depths of providence. 

Often _the perfect and the upright_ are early removed out of life--those who are friends of religion, and supporters of order andjustice; whose hearts are filled with benevolence--who are theexcellent of the earth! While those of different characters, who weshould suppose might well be spared, yea, whose removal, we shouldjudge a mercy to the world, are left to prolong their days! Some whoare early vicious, and daily grow worse are nevertheless continued, and permitted to dishonor God, and spread error and mischief amongmankind, till at "an hundred years old they die accursed!"

Such events often occur, and under the divine administration! They arepermitted of him who cannot mistake! In a sense, they are the Lord'sdoings, and marvelous in our eyes!

"The Lord reigneth, let the earth, rejoice--Clouds and darkness areround about him: Righteousness and judgment are the habitation of histhrone. Wait on the Lord; Be of good courage, and he shall strengthenthine heart; wait, I say, on the Lord. "

 * * * * * *

SERMON XXVI. 

Departed Saints Fellowservants with those yet on Earth. 

Revelation xxii. 9. 

"I am thy fellowservant, and of thy brethren the prophets. "

The revelation made to St. John in the isle of Patmos, was a comfortto the suffering apostle, and a blessing to the church. "Blessed ishe that readeth, and they that hear the word, of this prophecy. " Thebeginning indeed was dark; the prophetic sketch, was for sometime, gloomy: It unfolded a strange scene of declensions and abominations, which were to disgrace the church of Christ and mar its beauty; anddismal series of woes on woes, for many ages. The church then so pure, was to be corrupted, to become "the mother of harlots and abominationsof the earth, and to make herself drunk with the blood of the saintsand with the blood of the martyrs of Jesus!" When the apostle "saw, he wondered with great admiration. " Had the vision closed with similardiscoveries, no joy would have been occasioned by them; but griefineffable. The apostle might have sunk under them. But they finallyappeared diverse, and adapted to comfort him, and fill his heart withjoy. He saw the cause of Christ triumphant--true religion to havebecome universal, and heavenly glory the reward of the faithful!

When the veil which had been spread over these things was drawn aside, and they broke out to the view of this man of God, he seems to havebeen enraptured and lost in ecstacy. He prostrated himself inadoration of the celestial messenger: But was forbidden by the angel--"See, thou do it not; I am thy fellow servant, and of thy brethrenthat have the testimony of Jesus. --Worship God. " This happened atthe beginning of the joyful part of the vision, when the triumphs ofChristianity were first disclosed. *

* Revelation xix. 10. 

We are under no temptation to give undue honors to bearers of eviltidings; But even "the feet of those who bring good tidings arebeautiful. "

The angel having thus restrained the apostle from paying him divinehomage, proceeded to finish the sketch which he had begun of the glorywhich remains for the people of God. When it was nearly completed, thestill imbodied saint, again forgot himself, and overcome by a sighttoo strong and glorious for frail humanity fell down in humbleadoration of the heavenly minister!

Mad with joy he appears to have been bewildered, and in a momentarydelirium; but was again prevented by the angel; and the same reasonassigned as before--_I am thy fellowservant, and of thy brethren theprophets_. 

This declaration is remarkable. How are we to understand it?

It should seem that this messenger from above was originally one ofour race. _I am thy fellowservant_. --

We are inclined to believe that he had once inhabited a human body, and had his residence on earth--that this was one of the old prophets, who having been released from the work to which he had been firstcalled, was now serving God under another form, in a more dignifiedstation and with greater powers than he had possessed while yet onprobation. 

We may mistake the Scripture but have been induced to believe thatwhen the saints drop these bodies, and are joined "to the spirits ofthe just made perfect, " they become angels, and are afterwardsemployed in the service of God, as his messengers and agents, whom he"sends forth to minister to the heirs of salvation, " and to transactbusiness for which he hath fitted them, and in which he is pleased toemploy them. 

Some reasons for this belief are adduced in the following discourse. 

When a child of God is released from the body, he is freed from theremains of depravity, and form this native bias to evil, and accordingto his nature, made perfect in holiness. His reason is retained; yea, his rational capacity is enlarged; and those who are associated withthe blessed inhabitants of the upper world, doubtless enjoy bettermeans of information than are to be found on earth. 

Some indeed, have fancied, that soul and body sleep together from theepoch of death till the resurrection. That during that term, the soulis chained down in a state of insensibility! That the happiness of thesaints, during the intermediate term, is no other than a sleep withoutdreams--a temporary nonexistence! Strange!

The thoughts of death would make the good man tremble, did heconceive such to be its nature. Here he is compassed with infirmity, and groans, being burdened. But such an existence, which capacitateshim to do somewhat to honor God, and benefit man, is preferable to asuspension of existence. 

Suspension of existence! What is a suspension of existence, but atemporary annihilation!--A complete solecism! From such a state therecould be no resurrection. There could be only another creation, whichmust constitute not the same, but another creature. The idea of asuspension of existence, is scarcely supportable; and the reality ofit contradicted by every part of revelation. 

Death is represented in the Scriptures, as a separation of soul andbody; not as their sleeping together. "Thou changest his countenance, _sendeth him away_;" is a description of death drawn by Job--whichanswers to that given of Rachel's--

"_As her soul was departing_, for she died. " And a resurrection isrepresented as a return of the soul to the body from which it had beenseperated: As of the widow's son whom Elijah raised from the dead--"_And the soul of the child came into him again_, and he revived. "The language of the New Testament is the same. "This day thou shalt befellow sufferer on the cross, whose body was the same day committed tothe grave. " St. Paul "had a desire _to depart_ and to be with Christ, "which he opposed to _abiding in the flesh_. If soul and body sleeptogether in the grave, he would have been no sooner with Christ. Thanthough he had lived here till the resurrection. When St. John wasindulged a sight of heaven, he saw the souls of the martyrs who hadbeen slain before that period, and heard them crying for vengeance onthe murderers who were yet living on earth. *

* Revelation vi. 9, 10. 

The Scriptures are so explicit respecting the state of the dead, thata suspicion that they remain senseless while their bodies moulder inthe dust, appears strange. The righteous dead certainly rejoice inGod's presence and are associated with fellow saints. The Lamb, whichis in the midst of the throne, feed them, and leads them "tofountains of living waters; and God wipes away all tears from theireyes. "

Neither do they remain inactive--"They serve God day and night--in his temple, " some may say. God's temple may here mean theuniverse, that vast temple which he hath built in every part of whichhis saints may serve him. *

* Revelation xxi. 22. 

Surely the glorified spirit is not confined to a single apartment inthe house of God, and not suffered to go abroad, and see his glory, and the exercise of his perfections in the works of creation andprovidence! Were such his situation, it would differ little from thatof the delinquent who is confined to his cell, or prison. Such cannotbe the state of a glorified soul--of a soul released from a body, which while on trial, served as a clog to restrain the servant, andprevent him from quitting the station, in which he had been placed, orleaving the work assigned him. It cannot be the state of onesanctified throughout; of one raised above temptation, either to strayinto devious paths, or be slothful in the service of his God. 

Much of our felicity here ariseth from a contemplation of the works ofcreation and providence. In these we see divine wisdom and goodness;learn to know God; to fear and love him. The good man carries thisdisposition with him when he exchangeth worlds; his desire ofknowledge, and especially the knowledge of God, and the works and waysof God. And is there not reason to believe that glorified saints havepower and liberty to range among the works of the all perfectSovereign; trace the evidences of the divine perfections, and witnesstheir effects, and that this is one source of their happiness?

A relish for knowledge is a quality of the mind, natural to it, andinseparable from it. We observe it in children, who at an early perioddiscover a desire of information, and perpetually seek it byquestioning those more advanced. The same disposition is resident inadults, and productive of the attainments in science which bothdelight the mind and dignify the man. In heaven, the glorified spirit, hath doubtless advantages for attaining the knowledge of God anddivine things, and opportunity to satisfy his desire after it, if itcan be satisfied; for it is itself a happiness. It gives a zest toinformation, and will probably continue, and be an endless source ofenjoyment. The creature may never know so much of god as to desire nofarther knowledge of him; or so much of the works and ways of god, asto with no increase of that knowledge. Acquisitions in knowledge andenjoyment may progress together in the world of spirits. And who canfix their limits? They may be as boundless as eternity!

Turn now your thoughts on Sir Isaac Newton that renowned philosopherand Christian. Was his enlarged and inquisitive mind satisfied atdeath? Did not he carry with him a desire to visit every planet, notonly of our own but of other systems, and pry into the _arcana_ ofnature to be found in them all? If enabled and permitted, he maystill be ranging among the works of God, to learn yet more of hiswisdom, power and goodness, in his works and ways, which areunsearchable, and past the comprehension of created beings!Probably other glorified Spirits have a Share; it, may be a largeshare of the same temper. 

And if they are capable of bearing the message of their divineSovereign, or doing aught for his honor, it must be a pleasure toglorified spirits to be so employed. Here the good man delights toserve the Lord. Will this cease to be his disposition when the remainsof depravity shall be done away? Will not this disposition beincreased and strengthened? Or is there reason to think that thosewill have no power to serve God, who are freed from sluggish bodies?

Of certain glorified spirits it was declared to the apostle, as wehave seen, that they "serve God day and night"--They have no need ofrest--they never grow weary. How they serve God without the use ofbodily organs, is to us unknown. But it doth not follow that they areincapable of it. God can give them power, and teach them to accomplishall his pleasure. 

That departed saints have sometimes been sent down to our world, tomake known God's will, and deliver his messages, we believe to betaught in the scriptures--_I am thy fellow servant and of thy brethrenthe prophets_. 

Who not of our race could have made such a declaration? _Afellowservant_, is a servant of the same species, or rank. Ourfellows are our equals; those of the same class in creation. Brutesare creatures; but we do not consider them as _fellow creatures_. Wemight, however, with as much propriety as the angel could call himselfJohn's _fellowservant_, had he belonged to another species, or classor servants. 

The term _prophet_, carries, in our apprehension, the same thing in it--speaks the heavenly messenger to have been one of our race. Byprophets, we understand inspired men. We believe this to be everywhere its meaning in the scriptures. And the term _brethren--"of thybrethren the prophets_", confirms our sense of the text--_I am thyfellowservant, and of thy brethren the prophets_. Strange language, ifthis was one of the angels who kept their first estate; one who neverdwelt in flesh, nor inhabited a human body! But if this was one of theold prophets, Samuel, Nathan, Daniel, or any other of those who hadtabernacled in flesh, and been sent to warn his brethren, and foretellthings to come, the language is easy and natural. *

* * * * *

* _Sundulos sou gar eimi, xai ton adelphon sou ton prophaton_. Doct. Doddridge in his notes on this passage observes, that it may berendered _I am thy fellow servant and the fellow servant of thybrethren the prophets_. 

But the translation in the Bible is perfectly literal. The sentence iselliptical. The elipsis may as well be filled by _tis_, as by_sundoulos_. If filled by the former, it reads thus, _I am a fellowservant, and one of the brethren the prophets_. This, for the reasonsgiven above, we conceive to be the sense of the passage. The learnedreader wilt judge for himself. 

* * * * *

If we search the scriptures, we shall see that the saints whose bodieswere in the grave, have been sometimes thus used of God. 

When Saul went to consult the powers of darkness, because the Lord didnot answer him in the time of his distress, Samuel, who had died sometime before, was sent of God to reprove that rebellious prince, anddenounce his doom. 

Some indeed suppose that the apparition was not Samuel, but aninfernal! But the sacred historian represents it as being Samuel, andwhy should we reject his testimony?

The sorceress had not power by her charms, to call back the prophetfrom the world of spirits. But God had power to send him on hisbusiness; to enable him to make himself visible, and foretel the evilswhich then hung over Saul and Israel: And from several considerationswe think it evident that he did do it. 

The woman appears to have been surprized when she saw Samuel. To her, he was an unexpected visitor. By his means she found out Saul, whombefore she did not know in his disguise. --Apostate spirits if theyever gave responses to those who consulted them, commonly flatteredthem in their crimes, or gave ambiguous answers to their inquiries;but not so the ghost which appeared on this occasion. Most pointedlydid it reprove the abandoned prince, who was adding iniquity totransgression, and hardening himself in the time of trouble! And mostexpressly did it foretel the evils which were coming on the offendinginquirer, his family and people! Could an apostate spirit have donethese things? Or would he if he could? God hath sometimes used wickedmen to foretel future events, and compelled them to denounce hisjudgments; but have we any account of his making this use of fallenangels? Of his making known his purposes to them, and enablingthem to give the genuine proof of true prophets? It is furtherobservable, that part of the message related to taking the kingdomfrom Saul, and giving it to David--"The Lord hath done to him as hespake by me, " is his language. God had foretold this by Samuel; not bySatan, or a messenger of Satan. 

There is every reason to believe that Samuel really appeared on thisoccasion--that God sent him to deliver the sad message to theimpious rebel, who instead of humbling himself in the time of histrouble, sinned yet more against the Lord. 

If we attribute these divine communications to infernal agency, whynot others? If once we turn aside from the literal sense of scripture, where shall we stop? But should we doubt whether in this instance, adeparted saint was sent down to visit earth, and transact the businessof HIM who is Lord of all, other instances may certainly be adduced--if not in the Old Testament, yet beyond a doubt in the New. But thiswill be the subject of another discourse. 

 * * * * * *

SERMON XXVII. 

Departed Saints Fellow servants with those yet on Earth. 

REVELATION xxii. 

"I am thy fellowservant, and of thy brethren the prophets. "

That the saints do not remain insensible, while their bodies are inthe dull, but become angels, * see and serve God and bear hismessages, and minister to the heirs of salvation, hath been arguedfrom several considerations, in the preceding discourse; but wechiefly depend on revelation. The text and several other scriptures, we conceive to be our purpose, and sufficient to establish our theory, and that the same is illustrated and confirmed by sacred history, bothof the Old and New Testament. One instance of a departed saint, sentas a messenger from heaven to earth, hath been adduced from the OldTestament: We now advert to the New. 

* The term angel signifies a messenger. If glorified saints are usedto carry God's messages, or sent to do his business, they are madeangels, in the proper sense of the word. Such appear to have been theangelic band, who united in praising God, when the Lamb prevailed toopen the book of his decrees and reveal them to the apostle--"Andthey sung a new song, saying, Thou art worthy--for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, andtongue, and people, and nation; and hast made us unto our God, kingsand priests: _And we shall reign on the earth_. " * Surely these musthave been of our race. 

* REVELATION v. 9, 10. 

Here our proof in explicit. We can conceive of no evasion. Two of ourrace _who had long before been removed from earth to heaven_, werecertainly sent to visit the Savior, just before this sufferings--Moses and Elias, who attended him on the mount, whither he retiredwith three of his disciples, and conversed with him in their presence. St. Luke hath described their appearance, and told the subject oftheir conversation--"Who appeared, in glory and spake of his decease, which he should accomplish at Jerusalem. " *

* Luke ix. 29. 

Moses had then been dead more than fourteen centuries. Elias had nottasted death, but he had been changed. That change had passed upon himwhich will pass on the saints who shall be alive at Christ's coming. The change must have been great, or he could not have ascended toheaven in a chariot of fire, or lived above the region of air whichsurrounds this globe. 

These two saints, seem, on this occasion, to have been assimilated toeach other--"They both appeared in glory"--were company for eachother, and sent together to testify for Christ, before chosenwitnesses. Our Savior's resurrection was also attended by witnesseswho had been for time in the world of spirits--"And the graves wereopened, and many bodies of the saints which slept arose, and came outof the graves after his resurrection, and went into the holy city, andappeared unto many. " *

* Matthew xxvii. 52, 53. 

But it is only departed saints who are employed to bear God'smessages. There is no intimation in scripture, that those who die intheir sins, are afterwards sent, or suffered to go abroad. There isreason to believe, that as the saints are made perfect at death, soall that bears an affinity to goodness, ceases at that period, in theunrenewed, and that they put on the complete image of him who istermed their father. If this is the case, they would spread mischiefand misery, were they permitted access to those who remain in thebody, and liable to temptation. However this might be, we are assuredthat they are confined in the infernal prison, and will continueprisoners till the great day. 

This is intimated by our Savior, when he warns the sinner to "agreewith his adversary quickly, while in the way with him--lest he shouldbe cast into prison"--because should this happen there will be norelease "till he shall pay the utmost farthing. " This speaks thestate of impenitents, to be from the time of their death, that ofprisoners, who can neither break their prison, or obtain, so much as atemporary release, till they shall have suffered all their demerits. 

The same is intimated in the parable of the rich man Lazarus. The richsinner is represented as passing, at death, into a place of torment, and confinement, and as despairing of even a momentary enlargement. Other wise he would not have requested that Lazarus might be sent towarn his brethren who were then living on earth, but rather that hemight have gone himself. Him they would have known; and he could havegiven them a feeling description of the miseries which living inpleasure, regardless of the one thing needful, will draw after it. Many advantages might have been expected from this personal appearanceto his brethren, but he preferred no such petition. 

His prayer that Lazarus might be sent, was probably intended tointimate that departed spirits remember their former state on earth, and the relatives and acquaintance whom they leave upon it; that theyretain a concern for them; that they know that good spirits are usedof God to transact matters relative to their spiritual concerns, andthat those who die in their sins are kept in confinement, and notpermitted to go forth; no, not to warn fellow sinners, whom they haveleft behind them. 

This agrees with what is said by St. Peter, respecting theantediluvians. He speaks of those as being "spirits in prison" in theapostolic age, "who were disobedient, when the long suffering of Godwaited with them, in the days of Noah. "

It farther appears that their imprisonment is a state of darkness. "Cast ye the unprofitable servant into outer darkness? to whom isreserved the blackness of darkness forever. " This darkness is probablya contrast to the light enjoyed by glorified saints. They aredoubtless let into the purposes of heaven--to them the mystery ofdivine providence is opened. They see and admire the wisdom andgoodness of God, in those dispensations, which while here, filled themwith wonder. But it seems that the wicked are not let into thesethings, but driven away in darkness, and left enveloped in it--"Noneof the wicked shall understand, but the wise shall understand. "

This may serve to explain a passage in Job, which might seem opposedto our construction of the text--"His sons come to honor and heknoweth it not; and they are brought low, but he perceiveth it not ofthem. " * If we understand this of the wicked, it will harmonize withthe other scriptures which have been adduced. Though some understandthe words of Job, as descriptive of a man's state at the approach ofdeath, at which period he is often lost and bewildered, andconsequently unaffected with, any thing which may happen to hisdearest connexions, for whom, in health, and while possessed ofreason, he felt greatly interested. This construction is favored bythe words which follow, in which he is represented as still pained inbody, as well as mind--"But his flesh upon him shall have pain, andhis soul within him shall mourn. " +

* Job xiv. 21. + Vid. Henry in locum. 

If we do not mistake the scriptures, our pious departed friends maysometimes attend us, and witness the manner in which we act our parts. 

Natural relations terminate with life; but we do not believe that thefriendships here contracted cease at death; that the remembrance ofthe kind offices done to a good man here is then obliterated; thatthose who had been helpers of one another in this life are foreverlost to each other when they cease to be together here; or that theendearments of friendship and reciprocal affection are thenextinguished to revive not more. 

Departed spirits must retain a remembrance of what they did here, andof those who acted with them. They cannot otherwise give account ofthemselves; or witness the divine justice and impartiality relative tomatters which had been common to themselves and others. But these willbe made manifest. All in heaven and on earth will see and confess theperfect rectitude of the divine administration. 

Some suppose that the knowledge of things done on earth, and regardfor mortals would render departed saints unhappy; that therefore theyare incredible. 

But is not God grieved at the obstinacy of sinners? "When God sawthat the wickedness of man was great in the earth--it repented theLord that he had made man on the earth, and it grieved him at hisheart. " * Was he then unhappy? Departed saints may have similarsensations, whatever may be implied in them. The same objection may bemade to the divine knowledge of mankind, as to that of the saints--Wedo not take it on us to explain either. The same may also be objectedto supposing that the saints will be made acquainted with thedecisions of the Judge at the great day--that they will then see anywho were dear to them here, sent away with the workers of iniquity. 

* Genesis vi. 5. 

If the manifest rectitude, and moral necessity of the divinedecisions, will then satisfy the righteous, and their greater love toGod reconcile them to the execution of his judgments on all theimpenitent, why not as soon as they shall have put off the remains ofdepravity, and become "the spirits of the just made perfect?" THOSEin glory are doubtless acquainted with the moral state of the world--"There is joy in heaven over one sinner that repenteth. " *

* Luke xv. 7-10

That the powers of light and darkness take part in the concerns ofmankind, and interest themselves in their affairs, and that theyconflict with each other on their account, we are taught inrevelation. *

Our departed friends who have known and loved us here, may be amongthe invisible witnesses of our conduct, and among our invisiblehelpers. They may rejoice, if we act well our parts, or weep if we arenumbered among sinners, or careless neglecters of the grace of life. 

* Daniel x. 13. Jude 9

Perhaps the pious parent who hath died in the Lord, may regard thelittle orphan which he hath left behind. Experienced in the troublesand difficulties, snares and temptations of this life, he may watchover it, and in ways to us unknown "do it good and not evil all thedays of its life. " Little ones are not destitute of invisible keepers--"_Their angels_ do always behold the face of my Father which is inheaven. " *

* Matthew xviii. 10. 

Some are early called out of life; make but a transient visit to thescene of sorrow, and just taste the bitter cup of affliction. Butthough short their stay, they may yet begin to form some dearconnexions--connexions which might perhaps have been ensnaring; formore set bad, than good examples before the little strangers committedto their care. These, taken from the evils to come, may be friends tothose who had appear to befriend their helpless state in this strangeland--may watch for their good, and rejoice if they see them mindingthe things which belong to their peace, and by a wise improvement ofmore talents than had been committed to themselves, preparing forgreater joys and honors in the kingdom of God. 

Those who had sustained a still nearer relation--who had been "oneflesh" may bear like regard to those "with whom they had taken sweetcounsel and walked to the house of God in company"--and may be thefirst to welcome their arrival at the world of joy. 

The Romish church have abused the doctrine which we conceive to becontained in the text, by decreeing adoration to departed saints. Others have gone into the opposite extreme, denying that they knowought of terrestrial matters, or have any concern in them. Adorationbelongs exclusively to God. It belongs neither to glorified saints, nor to angels of light, though the latter "are all sent forth tominister to the heirs of salvation. " * "Thou shalt worship the Lordthy God, and him only shalt thou serve. "

* Hebrews i. 14. 

The righteous are not suffered to continue here by reason of death. Their removal is one of our severest trials. Our subject ministerssupport and comfort under it. When we reflect upon it, we seem to hearthem calling to us from behind the scene, with "Weep not for us--weare not dead. Our bodies sleep, but our spirits wake"--Death is notthe period of our existence. It is only our removal--our birth dayinto the world of glory. --We are joined "to the spirits of the justmade perfect"--enjoy the society and that of the angels of God--beholdthe face of our heavenly Father, and of the divine Redeemer. We rejoice to see you "followers of those who through faith andpatience inherit the promises"--are ready to help you in your work, and to shout God's praises, and unite in songs of triumph, should youcome off conquerors, and rise from your humble state of sorrows, sufferings and temptations, to be our companions in glory. 

These are consoling and animating views. They tend to excite a divineambition in working out our salvation. 

We are yet doomed "to bear the heat and burden day. " But we are notalone--not unobserved. God, angels, and the good, who were lately "ourcompanions in tribulation, " witness the part we act. We would notdishonor ourselves in their view, and sink ourselves in theirestimation. If they are ready to help our infirmity, we would notrender their heavenly aid of no avail, or cut ourselves off fromenjoying their society. 

Consider some dear departed child of God thus interested in yourconcerns, and you will find it a spur to duty, and an incentive tolabor and not faint in the work assigned you, preparatory to yourjoining the church of the first born above. Think now that the godlyones who loved you here, and labored to animate you in the service ofGod--or those who lately looked to you for counsel and guidance, having made their way to glory, are waiting your arrival and longingto hail your entrance into the kingdom, and by all the strength ofyour love to them, now freed from the imperfections of their earthlyresidence, and made glorious and heavenly, you will find yourselfdrawn on toward that state of blessedness, in which you hope again torejoice with those whose distresses you witnessed here--yea whosedying agonies, may have chilled your frame and filled you with anguishunutterable!

To meet them again, and find yourself and them, forever removed fromthe fear of evil, either natural or moral--forever secure the divinefriendship--forever happy and glorious in the enjoyment of God, "theformer things being all passed away, and all tears forever wiped fromyour eyes!" There to recount with those blessed spirits, thetravels and trials of this life, and look back, perhaps, on manyhairbreadth escapes from eternal death! There, to dwell on the wondersof divine love and mercy exercised towards you, and often in thingswhich you once thought to be against you! Who would not willinglysuffer many deaths to enjoy these things?

Such considerations are animating in duty, and supporting in times oftrial. If realized, we shall adopt the language of the sufferingapostle--"None of these things move me, neither do I count my lifedear to myself, that I may finish my course with joy"--and sharesuch blessed society--such inconceivable felicity and glory in myFather's house above, in which are many mansions!

 * * * * * *

SERMON XXVIII. 

The Danger of Deviating from Divine Institutions. 

Colossians ii, 8. 

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and notafter Christ. "

St. Paul was the apostle of the Gentiles. The care of the churchesgathered among them devolved particularly on him. At the writing ofthis epistle he had no personal acquaintance with the church to whichit is addressed. * Epaphras, a bishop of the Colossians, then hisfellow prisoner at Rome, had made him acquainted with their state, andthe danger they were in from false teachers, who, during the absenceof their minister, labored to turn them from the duplicity of thegospel; and this letter was written, through divine influence, toguard them against those deceivers, and persuade them to abide inChrist. 

* Verse 1. 

To this end he counselled them to keep to the divine directions, carefully avoiding every alteration, or addition, which might be urgedupon them by uninspired men, though they might come with a shew ofwisdom and humility, and profession of regard to the honor of God andhappiness. 

Many of the most successful attacks on God's earthly kingdom have beenmade in this way. Open rebellion against God, is found chiefly onthose who have no faith in him; who are therefore devoid of his fear. Others are tempted mostly to other sins, and induced to make indirectopposition to the divine government, from them, the tempter hides thetruth, and leads them into error, and thus causes them to pull downthe cause which they aim to build up, and fight against God with aview to serve him. 

So much of God appears in his works, that comparatively few can bemade to doubt his existence, or his providential government. Hence feware prevailed with to renounce his fear and rise directly against him;but many are deceived, and consequently engaged to act with hisenemies. 

Here a common source of seduction hath been suggesting improvements ondivine institutions--that _this_ and _that_, which God hath notordered, would help his cause and promote his interest. Sometimes theimprovements are attempted under pretence of divine order, and urgedwith his authority; but this veil is not always spread over endeavorsto change his institutes. They are often urged as means adapted tohelp his cause, without pretence to divine order requiring the use ofthem; Much, it is alleged, is left to human discretion. This takenfor granted, the rest is easy. It is only to say _these measures_ arewise and good, calculated to help on the cause of God, and whoeverdenies it, is considered as fighting against God. 

Thus men are led away from the divine institutions to those of humaninvention. Human wisdom is exalted above divine; and all with a viewto glorify God!

Thus was the tempter laboring, through the instrumentality of hisagents, to seduce the Colossians, when this epistle was written, andit is chiefly intended to counteract their influence, and prevent thatchurch from being moved away from the hope of the gospel, which theyhad received. 

In discussing the subject, We shall first _glance at the measures usedby those deceivers_--then consider _the success which hath attendedthis mode of fighting against God, and seducing mankind, adding a fewobservations on the influence of tradition and the rudiments andcustoms of the world_. 

The Colossian seducers appear to have been of two kinds--Jewish andGentile. The former seem not to have differed from those at Rome, Corinth, Galatia, and those in Judea. They were Jewish Christians, whowere so attached to the Mosaic ritual, that they wished to continueit, and graft Christianity upon it, rendering the religion of Christonly an appendage to that of Moses. They insisted that the ceremoniallaw remained in force--insisted especially on the observance ofcircumcision; and probably on the traditions so highly valued by thePharisees. But the apostle assured this Gentile Church, that they werecomplete "in Christ", and needed nothing of this kind to recommendthem to God, or to secure his favor--that "Christ had blotted out thehand writing of ordinances, and taken it away, nailing it to hiscross"--that the ceremonial law, being only "a shadow of good thingsto come, " was fulfilled in Christ, and no longer obligatory; andwarned them to stand fast in their Christian liberty, and suffer noman to judge them respecting such things, or impose such burdens uponthem. 

The Gentile seducers were converts from Paganism, and no less eager tointroduce the tenets and rites of their superstition. One ofthe errors, which, from the particular mention made of it, they seem tohave urged, was the worshipping of angels, "Let no man beguile you ofyour reward, in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed upby his fleshly mind. " *

* Verse 18. 

Mankind seem, at a pretty early period, generally to have given intothe idea of so vast a distance between God and man, that man isunworthy to come into his presence, and can approach him acceptablyonly through a mediator. But just views of a mediator were nevercommunicated to the scattered branches of our race, or soon lostfrom among them. Most of the heathens offered religious homage todeparted heroes; or to those who had been revered while inhabitants ofearth. To them were their prayers addressed, that they might bear themto the God of nature, and by their influence render him propitious. 

Here was the appearance of humility--So sensible of their unworthinessthat they dared not approach God in their own names, or present theirown petitions--others who had ceased to sin, and been admitted to thedivine presence, must intercede for them. But this was "a voluntaryhumility"--not ordered of God--a mere matter of human invention. 

A mediator is indeed necessary for man since the fall; but man is notleft to choose his mediator. One every way suitable is provided, through whom we may have access to God: "There is one God, and oneMediator between God and men, the man Christ Jesus. "

The apostle further observes, that those who directed them to worshipangels, arrogated a knowledge of matters not revealed. God hath givenno intimation of such use to be made of angels, but ordered man toapproach him in the name of Christ. Those who go to God in other ways, or depending on other intercessors, are said "not to hold the head. " *"The head of every man is Christ. " + Such people will lose theirreward. "Let no man beguile you of your reward, in a voluntaryhumility and worshipping of angels"--The rewards of grace are promisedto obedience but not to "willful worship, or voluntary humility. " Theutmost these can hope is forgiveness. 

*Verse 9. + 1 Corinthians xi. 3. 

When Paul assured the Colossians that they were "complete in Christ, "he had reference to the errors of all the deceivers who were laboringto seduce them. Gentile philosophy is as useless to the Christian, asJewish rites. Christ hath the fulness of the Godhead dwelling in him. We' have only to rely on divine mercy, through faith, in him, and weshall not be ashamed. 

Such we conceive to be the sum of the instructions and warnings heregiven to the Colossians. They were only to keep to the divinedirections, and seek salvation agreeably thereto, regardless of _thetraditions of men and rudiments of the world_. 

All error is deviation from divine rule. To this men are tempted witha view to honor God. This is a fruitful source of error. And whenerror is once generated, it is often diffused and perpetuated bytradition, custom, and _the rudiments of the world_. 

We proceed to consider _the success which hath attended this mode offighting against God--that is, suggesting improvements on divineinstitutions and appointments_. 

The first attempt to seduce our race seems to have been of this kind. "The woman being deceived was in the transgression, " Made upright, she could not have been persuaded to disobey God, unless she was ledto believe that she might, some how, honor God in consequence of thatdisobedience. But how?--"In the day ye eat thereof, then your eyesshall be opened; and ye shall be as gods, knowing good and evil"--Thenshe could honor God better than while destitute of knowledge whichwould liken her to superior intelligences. "And when the woman sawthat the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruitthereof and did eat. " Thus some suppose the tempter to have prevailedagainst her. It may be thought strange that she should expect good torise out of evil. Her descendants have often entertained suchexpectations; but they are depraved, and their minds are darkened. 

Whether this was the sophism by which Satan's victory was obtained, wepresume not to determine. It is however certain that he prevailed bydeception; by persuading our common mother that advantage would accruefrom ceasing to follow the divine directions. 

Cain, her eldest son, fell into a sin of the same kind; was induced tochange divine institutions. "Cain brought the fruit of the ground anoffering unto the Lord, " instead of the firstlings of the flock. Thefruit of the ground did not typify the sacrifice of Christ, and hadnot been ordered of God. It was a mode of honoring him of Cain'sdevising. He thought to improve on divine appointments; or dared tochange them to suit his circumstances. "Cain was a tiller of theground. " The fruits of the ground were the product of his own labors--"Of such as he had, he would bring his offering. What advantagewould accrue from changing with his brother to procure what God hadrequired? God needed nothing and could receive nothing from hiscreatures. "

Abel believed himself under obligation to conform to the divine order, and in that way to seek the divine favor. Cain had not this faith. Hewas confident that another way would do as well; and followed thedictates of his own fancied wisdom. * Therefore their differentreception. Had Cain been equally obedient with Abel no differencewould have been made. Cain is appealed to, to judge of this matter forhimself--"If thou dost well, shalt thou not be accepted?" TO do well, is to regulate principle and practice by the divine order; in boththese Cain was deficient. They are commonly united. Error in principleoccasions error in practice. 

* These are not mere conjectures--they are intimated by St. Jude, whenhe declares the schismatics of his day "have gone in the way of Cainand Core. " Core, or Korah, certainly attempted to change a divineorder by which the functions of the priesthood were appropriated tothe family of Aaron. And the schismatics, who were contemporary withthe apostles, set themselves up for teachers in the church without aregular, or supernal call to the ministry. These went in the way ofCain. His sin must therefore have been a departure from divineinstitutions. 

Not many ages after the deluge idolatry was introduced into the world, and corrupted and spoiled the worship of God. This seems to have been, at first, a design to improve on the homage which was paid to the trueGod. 

Adoration offered to other than God, is idolatry. This is of twokinds--that offered to angels, and departed spirits, and that offeredto the heavenly bodies and to images. The former is said to have beenoriginally designed to engage those to whom it was addressed to actthe part of mediators with God. The heavenly bodies were adored as thesupposed residences of Deity. Image worship was intended to helpdevotion. It was thought that visible representations would serve toimpress a reverence for the objects of worship on the mind, andsolemnize the heart. With this view, images and paintings wereintroduced into temples and places of worship. They appeared to haveeffect. The worshippers seemed more devout. A happy discovery, whichhad not occurred to Omniscience!

To increase the good effects, further improvements were suggested. Images were made of the precious metals, and enriched with gems andcostly attire, and art was exhausted to embellish them. They were alsoconsecrated with magnificent and solemn rites. After consecration, thecelestials to whom they dedicated, were supposed to descend and dwellin them, and thus to be present with their worshippers, to hear theirprayers, witness their gratitude, and smell a sweet savor in theirsacrifices. And as temples were built, and images consecrated chieflyto inferior deities, who were worshipped as mediators, the homagewhich was paid to them was suited to the conceptions which theworshippers entertained of the objects of their worship; and beingmostly taken from among men, the offerings were adapted to thecharacters which they had respectively sustained while resident in thebody. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus andothers. Thus every abomination was sanctioned, and made an object ofreligion!

The use of images was common among the Easterns at an early period, and communicated to the Hebrews, who were conversant with them, beforetheir settlement in Canaan. In Egypt, or certainly in the wildernessit was found among them. They were particularly guilty of this sinwhile Moses was on the mount with God. And the use which they thenmade of images was the same which hath been mentioned. As soon as thegolden calf was finished, Aaron, who had entered into their views, made proclamation--"Tomorrow is the feast of the Lord--[of Jehovah. "]Moses, who had greatly helped them in the worship and service of God, was gone, and the idol was intended to supply his place; to help theirdevotion, and excite them to honor the true God! "Up make us Gods--for this Moses--we wot not what is become of him. "

The idolatrous worship of the Romanists in later ages is of the samekind. Their churches abound with rich images, and are adorned withexquisite paintings; the likeness of Christ agonising on the cross, and other affecting representations, designed to impress religioussubjection the heart and excite devotion. Such is the use which theyprofess to make of them. And they seem not devoid of effect. Protestants who have attended their worship, have observed greaterappearances of fervor, and greater moving of the passions, than areusual in the religious assembles of other denominations of Christians. And their adoration of angels and departed saints, is only as ofmediators and intercessors, who may present their prayers, and obtainfavor for them--the very idolatry of paganism. 

In these things there is a shew of wisdom and humility--wisdom todevise means to impress a sense of religion, and humility to draw nighto God by the intervention of those more worthy than themselves; andthe means seem not destitute of influence; they produce warm zeal, andall the fervor of devotion; yea, all those feelings and emotions whichare thought by some to constitute the offence of religion. 

And why is not all this right? Why are not these ways of honoring Godand exciting devotion commendable, when they render the worshipperthus fervent in spirit to serve the Lord?

The reason is obvious--they are not required--yea, they areforbidden of the divine Sovereign. "Thou shalt worship the Lord thyGod, and him _only_ shalt thou serve. Thou shalt not make unto theeany graven image, or any likeness of any thing that is in heavenabove, or in the earth beneath, or that is in the waters under theearth--I the Lord thy God am a jealous God. "--

Pretending to honor God by direct disobedience is peculiarlyaffrontive. Such worshippers "provoke him to his face. Theirofferings his soul hateth. They are a smoke in his nose, and a firethat burneth all the day. " Every thing of this nature, whatever maybe its design, is rebellion against God. Against no other sin hath hemanifested greater indignation. 

No instance can be adduced of such homage being accepted, or of goodresulting from such worship. Yea, it hath commonly been followed withthe severest marks of the divine resentment. Witness the evils whichcame upon Israel when they made the golden calf, to help theirdevotions. Witness those which fell on the family and kingdom ofJeroboam, when he forsook the appointed worship of God, and theministry of the Levites whom God had appointed to wait at the altar. Jeroboam did not introduce the worship of Baal, or the other heathengods. This was done afterwards by the influence of Jezebel. He onlyappointed other places of worship, beside that which God had chosen, and consecrated others to minister who had not the attachments of theLevites to the house of David and city of Zion, and made images tohelp the devotion of his people; and lo! his family perish; a brand ofinfamy is set on his name; and because his people walk in his ways, they are finally "broken and cease to be a people!"

The divine resentment of attempts to change the ordinances of God, ormake innovations in his worship even where they seem _to have beendone out of concern for his honor_, is left on record in his word. Saul once offered sacrifice. The necessity of his affairs seemed torequire it. He professed to have done it with reluctance, but to havethought it his duty--"I said the Philistines will come down upon me, and I have not made supplication unto the Lord: I forced myselftherefore, and offered a burnt offering. " But Saul was not of thefamily of Aaron, to whom the right of sacrificing solely appertainedby divine appointment. Hence instead of conciliating the divine favor, his officious zeal offended heaven--for that act of disobedience hewas threatened with deposition; and a repetition of attempting toimprove on divine orders, in sparing the best cattle of Amelek tosacrifice unto the Lord, confirmed the sentence, * placed anotheron the throne, and led to the ruin of the rebellious prince. Uzzah onlyput forth his hand to steady the trembling ark, and was struck deadfor his rashness, beside the ark of God. +

* 1 Samuel xiii. 1-14, xv. 15-13. + 2 Samuel vi. 6, 7. 

Some spoiled through philosophy and vain deceit, have made changes inthe divine institutions, and attempted improvements upon them, sincethe commencement of the gospel day. This hath been a leading trait ofcharacter in the chiefs of the Romish church. Many of the heads ofthat communion have signalized themselves in this way. And some oftheir alterations have operated to impress what was thought to bereligion, as hath been observed. Another way in which they havemanifested the same disposition hath been the multiplying of holy days. Under various pretences, nearly half the days in the year have beenconsecrated to religion, by order of those gods on earth. Some real, and many fictitious saints, have days consecrated to their memory. 

Here is a great shew of wisdom, and zeal for God, and his cause in theworld; calling men so often from their temporal concerns to attend tothe duties of religion! Who can do other than approve it? Doubtlessmany have been deceived by appearances, and considered those as wiseand good who have done these things. But this is far from being theircharacter. These have been the doings of "Antichrist, the Man of sin--the Son of perdition! Because of these things cometh the wrath ofGod, on the children of disobedience!" All these specious measures areno better than Saul's sacrificing, Uzzah's steadying the ark, and theuse of images in divine worship! They are opposition to the orders ofthe Most High, and rebellion against him. 

"Six days shalt thou labor and do all thy work, but the seventh dayis the sabbath of the Lord thy God; in it thou shalt not do any work"--Whoever takes it on himself to alter this appointment, "thinks tochange times and laws;" which was foretold of him who should "speakgreat words against the Most High. " *

* Daniel vii. 25. 

The Lord's day, is the only day which God hath sanctified under thegospel dispensation. This infinite wisdom judged sufficient. Had morebeen requisite, more would have been consecrated by divine order. Butnot a hint of any other holy day is to be found in the New Testament. +

* * * * *

+ Neither the day of Christ's birth, death, resurrection or ascensionappear to have been regarded as holy time, or any way distinguishedfrom the other days of the year, during the apostolic age. The formerof these is not marked in the scriptures. Whether it happened on thetwentyfifth of December, or at some other season is uncertain. So arethe times in which the apostles and primitive Christians sufferedmartyrdom. These events are veiled. Divine providence hath hidden themfrom mankind, probably for the same reason that the body of Moses washidden from Israel--to prevent its being made an object of idolatrousworship--or for the same which is supposed to have occasioned ourLord's seeming neglect of his mother, and his severer reproof given toPeter, than to any other of his disciples--"Get thee behind me Satan;"namely, that idolatrous honor, which he foresaw would be afterwardspaid them by some called Christians. 

Easter is once mentioned in our translation of the New Testament; butit is not found in the Greek original. The word there used is "Pasxa, "the Passover. It is mentioned only to note the time in which Herodintended to have brought forth Peter and delivered him up to hisenemies. *

* Acts xii. 4. 

* * * * *

Occasional calls there may be to fasting and thanksgiving; and wehave scripture warrant for attending them in their seasons. But fixingon certain days of the year, or month, statedly to call men from theirsecular business to attend to religion, and requiring the consecrationof them to religion is adding to the book of God. However wellintended, it goes on mistaken principles, and however specious inappearance, is affronting the wisdom and authority of heaven. 

Most of the errors referred to above, are found among Pagans orCatholics; but is nothing of the same kind chargeable on Protestants?"Are there not with us sins against the Lord our God?" And of thesame nature with those we have been contemplating? The knowledge ofother's errors in ay be for our warning; but the knowledge of our ownis requisite to our reformation. Where then are we directed of God, religiously to observe Christmas, Lent, or Easter? Where to attend theeucharist only twice or thrice a year; and never without one, or morepreparatory lectures? * Where to add a third prayer at theadministration of that ordinance, when our divine pattern only blessedthe bread before he distributed it to his disciples, and gave thanksto the Father, before he divided to them the cup? Where are wedirected to attend quarterly seasons of prayer, or to hold weeklyconferences for religious purposes?

* * * * *

* We would not be understood to intend that all religious meeting onweek days are unlawful. Special occasions often require them. But theLord's day is the only time set apart by divine order for the statedattendance. No other hath he consecrated to the business of religion. Neither would we be considered as denying the legality of ever unitingto seek the Lord previous to the celebration of eucharist. We may lookto God to assist and accept us in every duty. But if we consider thesepreparatory exercises as indispensibly requisite, and as constitutinga part of the duty, we do it without divine warrant. 

From an attention to the gospel history, we are induced to believethat the celebration of that ordinance constituted a part of thecommon duties of every Lord's day, while the apostles ministered inthe Christian church; + and that an attendance at the sacramentaltable, was not distinguished by any special preparatory exercises, diverse from those which anteceded other sanctuary duties. No trace ofdistinction, in these respects, is to be found in scripture; neitherprecept nor example can be adduced to support it. Whence then itsorigin?

+ Acts xx. 7. 

Did not it derive from Rome? We know the errors of the Romish churchrelative to the eucharist; and their tendency to induce a belief thatit is more holy, and requires greater sanctity in communicant, than isrequisite to an attendance on other ordinances. And the same notion isprevalent and many who have withdrawn from the communion of thatchurch. Many serious people who attend other religious duties withpleasure and advantage, are afraid to obey Christ's dying command! Isnot this a relic of popery? When Luther left the papal communion, hisreformation, particularly relative to this ordinance, was but partial. Many other protestants retain a tinge of catholic leaven. Is not thedistinction respecting the sanctity of divine ordinances from thissource? It is not found in the gospel. If the exercises underconsideration serve to perpetuate this unscriptural distinction, andto drive men from a plain and important duty, they have a balefuleffect. They may be well intended. Doubtless they are so by thegenerality of those who attend them. It is painful to be obliged todissent from men whom we receive as brethren, and revere asChristians. But after much deliberation, such are our views of thesubject before us; and we offer them to the serious consideration ofthe followers of Christ. 

* * * * *

But these are well intended. So probably was Uzzah's steadying theark--But some of these do help on the cause of God, and even more thanthe stale attendance on Lord's day duties. So thought those whointroduced images and paintings into churches. [Some indeed attendthose who neglected Lord's day duties. ]

Have we then discovered defects in the divine plan! And do we feelourselves capable of making emendations in it!--Of "teaching eternalwisdom how to rule!"--How to effect its purposes of mercy!

Beware _lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and notafter Christ_. Vain man would be wise--He naturally thinks himselfqualified, even to ameliorate divine institutions. Temptation to thissin coincides with a natural bias in depraved humanity. Many and verymischievous errors have issued from it. Would we escape the snare, wemust listen to the apostle speaking in the text. The sum of his adviceis to keep to the divine directions, especially in matters ofreligion. These are contained and plainly taught in the holyScriptures, which we have in our hands, and of the sense of which wemust judge for ourselves; remembering that we are accountable to Godthe judge of all. 

As some are _spoiled through philosophy and vain deceit_, others arecorrupted by regard to _the tradition of men and rudiments of theworld_. This endangered the Colossians, and eventually ruined thechurch at Rome. The leading errors of paganism were thereby introducedinto that Christian church, and rendered it completely antichristian. Errors which seemed to have been destroyed by Christianity, were againrevived, and the abominations which they had occasioned, were actedover again with enlargements!

The _traditions of men and rudiments of the world_, have still theirseducing influence. Most men swim down with the current of the times--adopt the sentiments and conform to the usages of those with whomthey live. The popular scheme of religion, they consider as theorthodox scheme, and the religion of the land, the true religion. Therefore is one nation Papists, another Protestants, one Calvinists, another Lutherans. These differences of sentiment do not arise fromdifferences in the mental constitutions of nations, but from theaccidental differences of situation. 

Few have sufficient independence of mind to "judge of themselves whatis right. " Many who "call Christ Lord, receive for doctrines thecommandments of men. " Therefore doth religion vary like the fashionsof the world. Was the fashion of the world to be the rule of judgment, it might be wise to follow it: But "we must every one give an accountof himself to God, " and be judged by the rule which be hath given us. It becomes as therefore to "call no man master, because one is ourMatter, even Christ. " To him we are accountable. At our peril do weneglect obedience to his commands. 

It concerns us to do all things according to the pattern drawn outbefore us in the Scriptures. Against the natural bias to affectimprovements on divine institutions, and against the prevalence offashion and contagion of popular opinion, we should be particularly onour guard. "For cursed is every one who confirmeth not all the wordsof God's law to do them, and all the people shall say, Amen. "

 * * * * * *

SERMON XXIX. 

The Sins of Communities Noted and Punished. 

Matthew xxiii. 36. 

"Verily I say unto you, All these things shall come upon thisgeneration. "

This is predicated of the judgments of God on those who had shed theblood of his saints. The Savior declares that all the righteous bloodwhich had been shed on the earth from that of Abel down to the gospelday, should come on that generation!

But is not this unreasonable and contrary to the Scriptures? "Far bewickedness from God and iniquity from the Almighty. For the work ofman shall be render unto him, and cause every man to find according tohis ways--The righteousness of the righteous shall be upon him, andthe wickedness of the wicked shall be upon him. " Such is the languageof revelation. 

And is not that of reason the same? Will reason justify punishing somemen for other men's sins? Those who lived in the days of our Saviorhad no share in the murder of Abel, or of many others who had died bywicked hands. Those dire events had been accomplished before they hadexistence. How then could they be answerable for them? To solve thismystery we must consider man in a twofold view--as an individual andas the member of a community. 

As individuals mankind are solely accountable for the parts which theyact personally. In the judgment of the great day, they will only bejudged for the use which they shall have made of the talents committedto them here--"We must all appear before the judgment seat of Christ;that every one may receive the things done in the body, according tothat he hath done, whether good or bad, "

But every individual is a member of the human race, and of somecommunity. The race, as such, and the larger branches of it, thenations and empires into which it is divided, are amenable to theSupreme Governor, and liable to punishment, if in their publiccharacters, they rebel against him. And righteous individuals, may beinvolved in the judgments sent to punish the sins of the community towhich they belong. They often are so. Personal rectitude is notdesignated by an exemption from national calamities. Discriminationswill eventually be made in its favor, but not here. Here "all thingscome alike unto all, and there is one event to the righteous and thewicked. "

To _shew such to be the general rule of the divine administration inthe government of the world, is the design of the followingdiscourse_: Which will explain the text. 

The world, and the communities into which it is divided, have theirprobation no less than persons; and there are reasons in which Godenters into judgment with them and adjusts retributions to their moralstates. 

In discussing the subject, we shall treat, _first of families, then oflarger communities, and of the world_. 

The first family of our race affords an example to our purpose. Beforethat family was increased by a single branch issuing from it, itrebelled against God, and God entered into judgment with it, andpunished its sin upon it. And the punishments was not restricted tothe offending pair, but extended to their race in common withthemselves: All were doomed to sufferings and death _in consequence oftheir sin_. And the sentence hath been executing upon them from thatperiod to the present time. Mankind have gone through life sorrowing;and "death hath reigned even over those, who have not sinned afterthe similitude of Adam's transgression. " Neither have discriminationsbeen made in favor of the saints, but they have been involved in thegeneral calamity, and groaned with the rest of the creation. 

In some respects this was an exempt case, but in the general diffusionof punishment on the various branches of the family, it accords withthe divine administration respecting other families, as appears fromsacred history, and from the general history of the human race. Countless examples might be adduced. 

The murder of Abel was not punished solely on Cain, but also on hisfamily. The ground cursed for _his_ sin, did not yield _to them_ itsstrength; and they were deprived of those religious instructions whichthey would no doubt have received, had their father dwelt "in thepresence of the Lord, " or remained in the family of Adam whichcontained the church of God. Many of the evils which fell on thatsinner, fell also on his children and rested on them till theextinction of his race by the deluge. 

Similar were the consequences which followed the sins of Ham andEsau: But these more properly rank under the head of communities: Butinstances of families which have suffered, yea perished, by judgmentssent to punish the sins of their heads, often occur. 

When sundry of the princes of Israel rebelled against God in thewilderness, and attempted a subversion of the government which God hadinstituted for his people, they did not perish alone, but theirfamilies perished with them, though no intimations are given that theywere all _partakers_ in their sin--yea, though it is more thanintimated that _some of them_ were not capable of partaking in it--"They came out and stood in the doors of their tents, and theirwives, and their sons, and their little ones. " And as soon as Moseshad warned the congregation, and foretold the manner of their death, "the ground clave asunder that was under them, and the earth openedher mouth and swallowed them up, and their houses--and they and allthat appertained to them went down alive into the pit, and the earthdoted upon them; and they perished. " *

* Numbers xvi. 27-33. 

To these might be added the families of Achan, Eli, Saul, Jeroboam, Baasha, Ahab and others. No special personal guilt was found on manymembers of these families. They died to expiate family guilt. We knowof none chargeable on Abimelech, or the other priests who were slainby order of Saul. The sins of Eli and his house, were punished uponthem, agreeably to the divine denunciation, first by a namelessprophet; afterwards by Samuel. In one of the sons of Jeroboam, "werefound good things toward the Lord God of Israel:" Therefore was heremoved by an early death, and the residue of the family wereafterwards destroyed with the sword to punish the sin of the father, "who had sinned and made Israel to sin. "

The divine administration is still the same. In later ages instancesmight be adduced, especially among princes, of families extirpated(after a term of family probation, which had been abused by wickednessand dishonored by crimes) to punish family guilt. But these might bemore liable to be disputed than those recorded in sacred history. Though we think it evident, from common observation, that the curse ofheaven usually rests on the descendants of those who cast off the fearof God and harden themselves in sin, and that God visits theiniquities of fathers on their children. 

We turn our attention next to larger communities. Here we find thedivine administration regulated by the same rules. 

Morals are as necessary to larger communities as to families, orindividuals, alike required of them. And they are equally amenable toHIM who is over all, and receive like returns from his impartialhands, according to their works. The chief difference made betweencommunities and persons, respects the time and place, in which theyare judged and rewarded: Respecting the former, they take place inthis world; respecting the latter, in that to come. Persons will liveagain after death. Communities, as such, exist only here. Here therefore communities must be remunerated [sic]. They are so. God tries them, and proportions retributions to their moral state. "Righteousness exalteth a nation;" but wickedness degrades anddestroys it. The strength and happiness of a people are proportionedto their morals, and increase and diminish with them. 

Perhaps it will be said, These are the natural conferences of moralgood and evil. They are so. And these consequences are the effects ofdivine order; of the constitution which God hath established. Hencethe divine declaration by the prophet: "At what instant I shall speakconcerning a nation, and concerning a kingdom, to pluck up, and topull down, and to destroy; if that nation against whom I havepronounced, turn from their evil, I will repent of the evil that Ithought to do unto them. And at what instant I shall speak concerninga nation, and concerning a kingdom, to build and to plant it; if it doevil in my fight, that it obey not my voice, then I will repent of thegood wherewith I said, I would benefit them. " *

* Jeremiah xviii. 7-10. 

This declaration is verified in the divine administration. God oftenbears with nations and communities, even to long suffering; but ifthey continue to revolt, he fails not to punish their sin upon them. When a community hath filled up the measure of its iniquity, judgmentis executed upon it; not according to the moral character of those whothen compose it, but according to its character considered as a nationwhich hath been tried God's appointed time. 

While a community is on trial its conduct is recorded; its acts ofdisobedience to the divine Sovereign are charged to the community, andwhen its probation ends, they are brought into the reckoning andpunished upon it, unless repentance and reformation intervene andprevent it. That "the sin of the Amorites was not full, " was assignedas a reason for deferring the settlement of Abram's race in the landof Canaan. God would not enter into judgment with them, till themeasure of their guilt had reached a certain height; but the sins ofevery generation helped to swell the account, till they were ripe forruin. The Hebrews were then ordered to destroy them utterly--"everything that breathed. " It was not the sins of only that generationwhich occasioned this sentence, but the sins of the nations. Manyindividuals who had no personal guilt were included in the sentence, and destroyed by its execution. The infants perished with the adults. The divine judgments executed on other wicked communities, have beensimilar. Sodom, and her daughters were each of them a petty kingdom;and when they had severally filled up the measure of their crimes, they all perished together, old and young. 

If more examples are desired, look to the seed of Jacob. That peoplehad a long probation; but when they had filled up the measure ofnational guilt, their sins were brought to remembrance and punishedupon them. The ten tribes revolted from God, when they left the houseof David and set Jeroboam on the throne. For more than two centuriesand an half God waited with them, and warned them of the evils whichtheir sins would bring upon them; but they repented not. When theiriniquity was full, he gave their enemies power over them; "rootedthem up out of the good land which he had given their fathers, andscattered them beyond the river. "

The kingdom of Judah remained about an hundred and thirty years after"Ephraim was broken that he was not a people. " Those, who adhered tothe house of David did not revolt so early as those who seceded at thedivision of the kingdom. Divine worship according to the law of Moses, was kept up among them; and several pious princes reigned over them. But though the progress of impiety was less rapid than in the otherkingdom, there was a departure from the living God, and idolatry andimmorality prevailed, till they also filled up the measure of theirsins. Then, impartial heaven "stretched over Jerusalem the line ofSamaria, and the plummet of the house of Ahab. " *

* 2 Kings xxi. 13. 

The generation on which those judgments were executed was greatlydepraved, and like the men of Sodom, sinners exceedingly; but theirsins alone would not have occasioned those desolations; they wereadded to the national account, and filled up the measure of nationalguilt. One of their kings did much to swell that account. Mention ismade, more than once, of his sins, particularly of the innocent bloodwhich he shed, as fixing the doom of the nation, rendering prayer forit unavailing and its ruin inevitable. "Though Moses and Samuel stoodbefore me, yet my mind could not be towards this people: Cast them outof my sight; I will cause them to be removed into all the kingdoms ofthe earth, _because of Manassah, the king of Judah, for that which hedid in Jerusalem_. " * Wantonly shedding the blood of his subjects, wasone of the sins charged upon him. This sin is, in a sense, unpardonable. "Blood defileth the land; and the land cannot becleansed of the blood that is shed in it, but by the blood of him thatshed it. " + Manasseh's blood was not shed. Therefore was the landdestined to suffer, Josiah, who reigned after Manasseh, was pious; butafter he had done every thing in his power to atone for the sins ofhis fathers, and reclaim the nation, and not wholly without effect, itis expressly noted that "the Lord turned not from the fierceness ofhis wrath, wherewith his anger was kindled against Judah, because ofall the provocations that Manasseh had provoked him withal. " And afterthe judgments had been executed, it is again remarked that they weresent to punish the sins of that wicked ruler--"Surely at thecommandment of the Lord came this upon Judah, _for the sins ofManasseh, according to all that he did; and also for the innocentblood that he shed, for he filled Jerusalem with innocent blood, whichthe Lord would not pardon_. " ++

* Jeremiah xv. 1-4. + Numbers xxxv. 33. ++ 2 Kings xxiii. 26, xxiv. 3, 4. 

Manasseh was gone off the stage; so were all who had shared in hisguilt; that prince had, moreover, repented and obtained personalforgiveness; but his crimes had filled up the measure of nationalwickedness, and judgment must follow. There was no remedy. 

These are conclusive evidence that the sins of a people, andespecially of the rulers of a people, which are not punished by thecivil arm, are charged to the people, and eventually punished uponthem. 

As there are seasons in which God judgeth nations and communities, andrenders to them according to their works, there are also seasons inwhich he doth the same by the world. That this will be done at the endof the world, or at the judgment of the great day, is not matter ofdoubt with believers in revelation. But some other seasons of divinejudgment are now more particularly intended. For there are seasons inwhich God's judgments are abroad in the earth--in which the sins ofthe world seem to be brought to remembrance, and punished on itsinhabitants. 

Eminently such was the six hundredth year of the life of Noah. "Whenthe earth was corrupt before God, and filled with violence, " heentered into judgment, and punished the sin of the world, in thedestruction of its inhabitants. God did not "do his work, his strangework, or bring to pass his act, his strange act, " as soon as "thewickedness of man was great, and every imagination of the thoughts ofhis heart only evil continually. " He waited long. But when the vastterm allowed to antediluvian sinners was expired, he swept off a racewho had been disobedient while long suffering mercy waited with them. 

The sin of the world was then full. Human guilt had long beenaugmenting, and at length occasioned that awful display of divinejustice. Many who were at that time destroyed were, no doubt great andold offenders; but many others differed from them, were but enteringon life, not capable, of personal guilt, yet they were involved in thegeneral calamity. Those of every character perished together, "Theflood came and took them all away. "

There hath been no other season in which the divine judgments towardthe whole world have been so signally manifest as at the deluge. Therehave however, been times in which they have been very general and verysevere. One of those times was at hand in our Savior's day. On thegeneration which lived when he suffered for the sins of men, were someof the vials of divine wrath poured out, though not those in whichthe wrath of God was filled up. Perhaps at no period yet past, that ofthe deluge excepted, hath God visited the sins of men with greaterseverity. If the divine judgments fell then more particularly on theJews, the other nations did not escape. If the Jews suffered more thanothers, there were reasons; nor are they wholly concealed. 

The Jews had enjoyed greater religious privileges than others--hadmore means of instruction in divine things, and had neglected andabused them, and seem to have more completely filled up the measure oftheir iniquity than any other people. "To whom much is given, of themis the more required; and those who know their duty and yet do thingsworthy of stripes shall be beaten with many stripes. "

God was also at that time avenging "the righteous blood which hadbeen shed upon the earth"--the blood of his saints who had beenmartyred, of which more than a double portion was chargeableon that people. They had of old killed the prophets, and persecutedthose who had been sent of God to warn them from their ways. The samewas still their governing temper, and to a greater degree than at anyformer period of their history. 

They were also the church of God; and he was now entering intojudgment with his church, as a community the measure of whose iniquitywas full. This was nearly their situation when the Savior addressedthem, as in our context--"Fill ye up the measure of your fathers. "THIS was not a command, but a prediction of what was then nearlyaccomplished; and he told them how it would be completed--by theirkilling and crucifying the messengers of heaven, at whose head was thedivine messenger who then addressed them--that when they should havedone these things, God would enter into judgment with them, and avengeon them "all the righteous blood which had been shed in his churchfrom the foundation of the world. " _Verify I say unto you, all thesethings shall come on this generation_. And he assured them that itwould desolate their country, and that it would remain destitute ofthose religious privileges which they then enjoyed, till they shouldbecome of another spirit--"Behold your house is left unto youdesolate. For I say unto you, Ye shall not see me henceforth, till yeshall say, Blessed is he that cometh in the name of the Lord. "

As soon as Christ was alone with his disciples he gave them adescription of those desolations which is recorded in the followingchapter, and is so plain, and made such an impression on theChristians of that day, who were mostly Jews, that they fled at theapproach of the Roman armies and escaped the calamities whichoverwhelmed their nation. Whoever reads the history of that age willbe convinced of the truth of that prediction--Then shall be greattribulation, such as was not since the beginning of the world to thattime, no, nor ever shall see. "Those were the days of vengeance, thatall things which were written might be fulfilled. "

Another of the seasons of divine judgments occurred at the subversionof the Roman empire by the Northern barbarians. That mighty empirecomprehended a very large portion of the then known world. It hadbecome exceedingly populous. Italy, in particular was chiefly coveredwith the dwellings of men, like one continued city; and almost thewhole empire swarmed with inhabitants, and many parts were cultivatedlike a garden. But when those savages broke into it, they carried fireand sword wherever they went. Like the armies of God's judgmentsdescribed by the prophet Joel, they carried terror and destruction--"A fire devoured before them, and behind them a flame burned: Theland was as the garden of Eden before them, and behind them a desolatewilderness; and nothing escaped them. " * The most populous andfruitful parts of that vast empire were literally made desolate, andbecame a wilderness; and many places have never recovered their formerlustre, and few become equally populous to this day. 

* Joel ii. 3. 

Waving the particular mention of other periods in which the judgmentsof God have been made manifest, would only observe, that we are taughtby the prophets, to expect desolating judgments before the beginningof the latter day glory, and that they will be very general--that thesins, not of this, or that community, but of the world will come intoremembrance before God; and that the full vials of his wrath will bepoured out, not barely to avenge the sins of that generation, but thesins of the world, the measure of their iniquity being then full. 

The most terrifying metaphors are used to prefigure the judgmentswhich will then be executed on mankind. The destruction of men iscompared to the harvest and vintage! But the language of prophecy, ifwe consider the human race as the objects of the harvest and vintage, admits no augmentation of terror. "And I looked, and behold a whitecloud, and upon the cloud one sat, like unto the Son of Man, having onhis head a golden crown, and in his hand a sharp sickle. And anotherangel came out of the temple, crying with a loud voice, to him thatsat on the cloud, Thrust in thy sickle and reap: For the time is comefor thee to reap; for the harvest of the earth is ripe. And he thatsat on the cloud thrust in his sickle on the earth, and the earth wasreaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from thealtar, which had power over fire; and cried with a loud cry to himthat had the sharp sickle, saying, Thrust in thy sharp sickle, andgather the clutters of the vine of the earth; for her grapes arefully ripe. And the angel thrust in his sickle into the earth, andgathered the vine of the earth, and cast it into the great wine pressof the wrath of God. And the wine press was trodden without the city;and blood came out of the wine press, even unto the horses bridles, by the space of a thousand and six hundred furlongs. " *

* Revelation xiv. 14-22. 

The scenes here depicted are yet future. They are confirmed, and insome measure illustrated by other prophecies; but as our understandingof prophecies must remain partial till explained by theiraccomplishment, we leave the intelligent reader to his own reflectionsupon them. 

INFERENCES. 

I. That communities, both small and great are on trial here, and thatthey are eventually called into judgment and rewarded and punishedaccording to their use, or abuse of talents, is fairly deducible fromthe subject under consideration. Such being the divine administration, we see the importance of national virtue. Morals are the health andstrength of a community: While they remain no enemy can prevailagainst it. "The angel of the Lord encampeth round about them thatfear him, and delivereth them"--But when a community degenerates, andbecome corrupt and vicious, their guardian angel quits hischarge, and their guardian God becomes the avenger of their crimes. 

II. We see also the importance of good government, and good rulers, who will execute righteous laws with fidelity, and in their ownpersons, set the example of obedience to them. The example of those inauthority hath a commanding influence. Their principles and practices, draw many after them. We see this exemplified in the history of theHebrews: When their great men were good men, virtue was respected, andthe nation rejoiced; but "the wicked walked on every side, when thevilest men were exalted, " and the degrading, and even desolatingjudgments of heaven followed. "These things happened unto them forensamples; and are written for our admonition, " *

* 1 Corinthians x. 11. 

III. The character of individuals is not to be judged by theircircumstances here. When judgments are abroad to punish nationalwickedness they do not always fall on the most guilty--they fall onthe community. --All who belong to it are obnoxious. "Suppose ye thatthe Gallileans whose blood Pilate mingled with their sacrifices weresinners above all the Gallileans, because they suffered such things? Itell you, Nay; except ye repent, ye shall all likewise perish. " Allhave sins sufficient to justify God in taking them away when, and how, he pleaseth. 

Was there not another life, impartiality would require a differentdivine administration. Discriminations would here be made according tothe difference of moral characters. They are not made. The iniquity offathers is visited on their children; the iniquity of communities onparticular generations, and on individuals; and often on those who arenot the most guilty! We see it in every part of the sketch whichwe have taken of the divine government. 

The doctrine of another life clears up this mystery. Without thebelief of it we cannot "ascribe righteousness to our Maker;" but whenwe take it into the account every difficulty is removed, That there isanother life, in which the perfect rectitude of divine providence willappear, is a dictate of reason, and the explicit language ofrevelation. 

IV. When the mystery of God is finished, and the veil now spread overthe divine administration taken away, we shall see the wisdom, justice, and goodness of those parts of it, which now, seeing only inpart, we contemplate with surprize and wonder. --"That all therighteous blood shed on the earth, from that of righteous Abel, to ourSavior's day, should be required of that generation;" and that thereshould be seasons in which the sins of nations and of the world areavenged on particular generations, who are made to bear the sins ofthose who had gone before them, and on individuals, not distinguishedby their crimes, will no more astonish and confound us!

We now witness such things in the divine administration! We cannot butwitness them. We shall then see the reasons of them, and be satisfied;we shall join in that angelic ascription, "Even so Lord God Almighty, true and righteous are thy judgments. " * Till that decisive day, letus wait on the Lord, and in the way of well doing, trust in his mercy--"For of him, and through him, and to him, are all things; To whombe glory forever. " +

* Revelation xvi. 7. + Romans xi. 26. 

AMEN.