imi I I' I II I I '■ ill r ivflf I I illjlllllllllHIIIIMMIIIIIIII iiihiiiniiiuiiili II li nil itii 11 I \r ^.ipiMl'llHllin, I Ml II' 'l I 'i " i!|i iiililllllfPlfii Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924011509522 Cornell University Library BX 7260.P42S54 A/lemoirs, with sermons, of Rev. Josiah Pe 3 1924 011 509 522 MEMOIR, WITH SFEMONS, EEV. JOSIAH PEET '■'"f'''ifAL AND And it is very much so, in some portions of this professedly Christian country. In New Orleans, as you have noticed, horse- racing and various sports and diversions are the order of the day. And though such open, public desecration of the Sabbath, by communities, is not general in our land, yet, to an alarming ex- tent, individuals may be found pursuing their secular business and various avocations, on that day, regardless of the sacredness of it, and of the authority of Jehovah, in appointing it. Others, again, while out of regard to their own reputation, or to civil law, they refrain from openly attending to their secular business on this day ; yet have no conscientious scruples about pursuing it, in a more private way ; by looking over their farms, or their papers, and adjusting things, and planning their business, and getting ready for resuming it early, after the Sabbath is past. Or without troubling their consciences much, they can pursue their journey, return from market, or ride out for pleasure. Others, again, who acknowledge the Sabbath to be of divine ap- pointment, and who profess to regard and observe it as such, yet are very sparing in their observance of it, they are loth to devote the whole of the day to the worship and service of God. They want some time for indulging in extra sleep, some for reading the news, and for worldly conversation. They think it a weari- ness to attend public worship both parts of the day, unless the exercises are short ; can hardly be said to " call the Sabbath a delight, the holy of the Lord, honorable ;" and can hardly wait for the Sabbath to close, before they enter upon some secular business or recreation. Others, again, who admit that the Sabbath is a divine institution, and as such should be observed, yet find much, which they call work of necessity, to be done on that day ; as getting in grain, or hay, or securing property which is exposed, pursuing journeys, or running stages, cars, canals or steamboats. Is there not a very extensive proneness in men thus to abuse this divine institution 1 In view of this fact, and of the conse- quences that must result to communities, and to immortal souls, the friends of the Sabbath have taken the alarm, and have rallied, and have combined their influence, and are putting forth efi'orts, if possible, to rescue the Sabbath from its desecration, and pro- mote the due observance of the institution. FRAGMENTARY WRITINGS. 185 I am unwilling to leave the subject, without suggesting two or three considerations, adapted to deter men from Sabbath dese- cration. To desecrate the Sabbath is to act the part of fools and madmen. They who do it act against their true interests for this world and the next. For the Sabbath is pre-eminently a benevo- lent institution, designed and adapted to benefit man. Said our Saviour, " The Sabbath was made for man." It was made for promoting and securing his best interests, his spiritual and eter- nal well-being. But, say some, if the Sabbath was made for man, then we may use it as we please ; make it subservient to interest or convenience ; or at least, we need not be so scrupulously exact in our observance of it. But it is to be remembered, that it is the Sabbath that was made for man, that was designed to be thus promotive of his best good. This holy day is the boon. If, then, we would realize the benefit designed, we must make a Sabbath of it. "We must observe it, according to its nature, as required. If we do not do this, if we make it, or use it, like other days, it is no Sabbath to us. We deprive ourselves of the benefits of this divine institution. Thus by desecrating the Sabbath, men coun- teract the benevolent purpose of their Creator in giving them this institution, and deprive themselves of the good designed them. They act against their own true interests. Si/ desecrating the Sabbath, men not only wrong themselves, but do immense injury to others. They spread mischief among their fellow men. They do vast injury to the community in which they reside. They do this by their example and influence ; and owing to human perverseness, a corrupt example is imitated more readily, and extends more rapidly, than a virtuous example. Hence, as we read, " One sinner destroyeth much good." See how sure, and how rapid this influence in families where the parents desecrate the Sabbath. They not only do not instruct their chil- dren to keep the day holy unto God, but they teach them by their example that they need not observe the day in this manner ; and how ready, and how sure are they to follow the example. How soon they are found trampling on the Sabbath, neglecting the worship of Grod, and searching the Scriptures ; and are seen at their plays and sports, and, in various ways, profaning the day, without com- punctions of conscience. And how pernicious the influence of a 186 OCCASIONAL AND few such families upon the young people in the neighborhood, or community. And suppose so many of the leading families, in a place, should be so loose on the subject, that the public worship could not be maintained, as would ,be the case, if the Sabbath were to be laid aside, how rapidly would immorality and vice pre- vail, and how rampant in wickedness would the youth soon become. How mischievous,, how deplorable, especially the example and influence of men of wealth and of high standing in society, men in office, civil rulers and others, when they desecrate the Sabbath, and trample on this holy day, and neglect the worship of God. What multitudes are emboldened by their example, to pursue a similar course, to disregard and profane this day, neglect the wor- ship of Grod, and hence the concerns of their souls, and the great salvation. Thus, they, who desecrate and profane God's holy day, not only wrong and ruin their own souls, but diffuse mischief and wickedness through the community, and are accessory to the ruin of other souls. For men thus to desecrate and profane the Sabbath of t/ie Lord, is daring impiety. It is trampling on the known and sacred in- stitution of Jehovah ; refusing to obey his plainly-expressed com- mand, and, thus, contemning the authority of the most high God. It is refusing to acknowledge, and worship and honor God, their Maker and Sovereign. God has set his Sabbath as a sign between himself and the children of men. As such the Sabbath serves to develope human character ; to show whether men will serve, worship and honor God, or not ; to show who will do this, and who will refuse. In com- mitting his Sabbath to men, God has been pleased to lay upon them a plain, positive, explicit command. They cannot, there- fore, plead ignorance of his will. Hence, they who observe the day according to the commandment, and they only, exhibit a con- duct, showing that they have the fear of God before their eyes, and the love of God in their hearts ; that they respect his author- ity, and honor, and have pleasure in his service and worship. They who refuse to regard and observe aright this divine institution ; who profane this holy day, contemning his known command, show that they are opposed to God, and that they do not fear to con- temn his authority. They practically say that they will not obey FRAGMENTARY WRITINGS. 187 G-od. " Who is the Lord that we should serve him ? We know not the Lord, neither will we obey his voice." Thus, the Sabbath is a sign between Grod and man, a test by which to try and prove them. It serves to show, when God's will is clearly known, who will obey, and who will not obey him. It is plain, therefore, that they who profane the Sabbath, are in a state of active rebellion against God, and guilty of impiety of the most daring character. And shall not God visit in his wrath a people who do this 1 God is jealous for his honor. He will arise and take ven- geance on them who thus trample it in the dust. Let us, then, as individuals, as churches, and communities, feel concerned for the honor of God ourselves, remember the Sabbath day to keep it holy, and lend our aid to those who are laboring to recover it from its desecration, and to promote its due observance. SERMONS. SEEMON I. GOD IlSrCOMPREHENSIBLT GREAT AND GOOD. Job XI. 1. Canst thou by searching find ont God? Canst thou find out the Ahnighty unto perfection? Men are naturally prone to think little of God. It is said of the wicked, " God is not in all their thoughts." Most who do think of God, and who have some knowledge of him, are content with en- tertaining vague, and very inadequate conceptions of his being and perfections ; incompatible with a due reverence for God, and due respect for his au- thority. To know God, and Jesus Christ, whom he hath sent, is the highest and most important know- ledge to which mortals can attain. For improving our knowledge of the Divine Being we have great advantages, both in the word of God, and in his wonderful works. And yet the utmost knowledge, to which mortals can attain, falls infinitely below what is to be known of the Diviae Being. Created 192 GOD INCOMPREHENSIBLY minds are too limited to gain or receive any thing like a perfect knowledge of the infinite God. The more we search into, and contemplate his being and attributes, and the more extended the discoveries we obtain of his perfections ; the more we become lost in amazement in view of his unsearchable great- ness ; and the more deeply impressed with his in- comprehensible excellence. We are shown by the text that no finite mind can search out the nature and perfections of God ; but that he is incompre- hensible. We may, by searching, find God ; but cannot find him out. We cannot describe his na- ture, nor his excellence ; — nor fathom the depths of his wisdom, or designs, — nor ascertain the bounds of his power. Who can comprehend the natwfe of God ? What constitutes his essence ? He is said to be a Spirit. But who can comprehend a Spirit ? And especially an infinite Spirit ? What is the essence of a Spirit ? Who has seen it, or who can describe it^ Who can comprehend the monrmer or mode of the Divine exist- ence ; — a trinity . in ITnii/y ' — three persons, — but one God. One God existing in three persons. We know the fact, because it is revealed. But what can we do towards comprehending it ? God is incom- prehensible in This attributes. Who can comprehend the chiratdon of his existence ? Existence without GREAT A^O GOOD. 193 beginning, and without endiag I We can go back in thought, and conceive of God as existing before any creature was formed ; — before he began the work of creation ; — and can conceive of his existing alone, and being infinitely happy in the possession of his own perfections, and prerogatives, and in the con- templation of his purposes, ages before any other be- ings existed. But what can we do towards compre- hending, or even conceiving of existence which had no beginning ? Gro back in thought, myriads of years, till imagination is wearied by flight, and you find Grod existing in all his attributes. But what have you gained? You would then be no nearer the beginning of his existence than you are now ; for it had MO beginning. And as the Divine existence had no beginning ; it will have no end. Contemplate, then, a Being who exists from everlasting, or, with- out beginning ; and who will ever continue to exist ; who, when millions and millions of ages shall have rolled awa;f , will be no older than he is now : — no nearer his end than now ; and what have you done, and what can you do, towards comprehending the eternity of God's existence ? God is equally incomprehensible in his omni- presence. That God is essentially present in all parts of his Universe, is a doctrine clearly taught in his Word. Says one inspired, " Whither shall I go from 194 GOD INCOMPEEHENSIBLT thy Spirit ? Or wHther shall I flee from thy pres- ence ? If I ascend up into heaven, thou art there. If I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me." We can- not comprehend the fact that God is present in all parts of this little globe on which we dwell ; — present in every family ; — with every solitary individual ; — and in all the numerous and infinitely diversified scenes and events that are transpiring on earth ; exercising an agency, and' exerting an energy, in nourishing every creature that exists ; in effecting the produc- tions of the earth ; and in upholding and moving all things in the natural world. If we extead our view to the other planetary orbs connected with our Sys- tem ; some of which are much larger than this, and, no doubt, have a much more numerous population of intelligent beings than ours ; — we find that God is equally present in them all, exerting in them equally an agency and an energy, not only in up- holding them and moving them in their orbits, but in upholding and nourishing the myriads of their inhabitants. But we cannot stop here. The eye ranges through the visible heavens, and fastens upon the numerous fixed stars that are hung out in the open space, at immense distances from us. Each of GEEAT AND GOOD. 195 these we suppose to be a sun to anotlier system of worlds, like ours ; all peopled with intelligent beings. In all these worlds, and with all these myriads of beings, Jehovah is equally present, every where, as with us. But reason, authoriiied by the science of Astrono- my, extends the view still farther, and perceives other systems of worlds as far beyond these, and others still beyond those, in every direction, in all which God is every where present. And here we must not exclude from our contemplation, injlnite space. From this little orb to which we are con- fined, we look out into the open space around us, with some amazement, at what we are enabled to behold of the wonderful dwelling place of the Creator. But stUl our limited vision can penetrate but a little way into the vast expanse. What can you do, my hearers, towards comprehending bound- less space ? Conceive, if you can, of expanse Avithout limits. Put your imagination upon the flight, and pass rapidly by system after system of worlds even far beyond the orbit of the comet, which has been longest in performing its revolution, of any which have been discovered ; and pursue your course till imagination becomes weary in the flight, and you find no bounds to space. You even approach no nearer the limits of the infinite expanse, for it has 196 GOD INCOMPBEHEKSIBLT no limits. Indeed we can conceive of none. Were we to admit tl^e idea of bounds to infinite space, what can constitute those bounds ? What can be found beyond this space to limit it ? What can we conceive of as existing that can famish bounds ? We may call back imagination unsatisfied, for there are no bounds. But who can comprehend boundless space ? How lost are we in the contemplation of it ! Yet Jehovah fills it all, and has decked and garnished it with innumerable orbs of light, and worlds peopled with intelligent beings, which he holds in the open space fixed or revolving in the ut- most order and harmony. This universe of space, with its worlds of intelligent beings, is Jehovah's dwelling place ;■ — his house. He occupies and fills it all. Well might the Saviour say, " In my Father's house are many mansions." Jehovah surely is not to be comprehended by any finite mind. God is incomprehensible also in the attribute of power. The power of God must necessarily be infinite, as it is an essential attribute of an infinite Being. This will be manifest, also, if we contemplate its effects. What shall we say of power that could build this mighty Universe; — the countless worlds that are hung out in the open space, and are made to revolve around their centres in perfect order ; — that could create all that these worlds contain, animate and in- GREAT AND GOOD. 197 animate ; — all the myriads of intelligent beings that people these worlds ; — that upholds all these worlds, and all the inhabitants that exist ; — that provides for the support of all ; — for the laws of nature, so called, according to which the earth brings forth her productions for the support of its inhabitants, are nothing more nor less than Divine power operat- ing in a uniform manner. See his power displayed in wielding the elements, — as in tempest, the tor- nado, the flood, the volcano, the earthquake. The power of God is further illustriously dis- played, as well as his wisdom and goodness, in the wonderful work of Redemption ; — also in the con- version of sinners ; — ^in the continuance, efficacy, and success of the Gospel, which is the power of God unto salvation ; — also in the perseverance and com- plete sanctification of the Saints, who are kept by the power of God ; — also, in the amazing event, — the resurrection of the dead, when the generations under ground will be raised to life at once from their scat- tered dust ; — their bodies reunited to their immortal spirits to be separated no more ; — and also in the final retribution of the righteous and the wicked — the lat- ter sent away into everlasting punishment, and the former raised to a state of endless and ineffable glory and blessedness in heaven. Thus the Omnipotence of God is beyond the comprehension of finite minds. 14 19S GOD INCOMPREHENSIBLY Hence it is written, " Great is Jehovah, and of great power. His understanding is infinite." " Lo ! these are parts of his ways, but the thunder of his power who can understand ? " Further, God is incomprehensible in the attribute of Omniscience ; — the attribute by which he knows all things. God's omniscience results from his Om- nipresence. As he is every where present, and fills all things, he must have a perfect knowledge of all things. This knowledge implies jyrescience. It ia a knowledge of things future, as well as of things present and past. This results from the eternity of his being. As he is fi'om everlasting to everlasting, — as he fills eternity as he does immensity of space, he must have a perfect knowledge of all things past, present and future. Hence it is written, " The Lord is a God of knowledge, declaring the end from the beginning." ■" Kno^n unto God are all his works from the be- ginning." As he knows his own plan, — he knows what will be done. " Neither is there any creature that is not manifest in his sight. For all things are naked and opened unto the eyes of him with whom we have to do." " There is no darkness nor shadow of death where the workers of iniquity can hide themselves." " Hell is naked before him, and de- struction hath no covering." " Darkness and light GREAT AND GOOD. 199 are both alike to him." He also knows the secret workings and emotions of every heart. Said the Psalmist, " Thou knowest my thoughts afar off. Thou compassest my path -.and my lying down, and art acquainted with all my ways ; and there is not a word upon my tongue, but lo ! O Lord, thou knowest it altogether. Such knowledge is too won- derful for me. It is high. I cannot attain unto it." Saith the Alpha and Omega, " I search the heart and try the reins." " O the depth of the riches both of the wisdom and knowledge of God; — how un- searchable are his judgments, and his ways past find- ing out." " There is no searching of his understand- ing." " His understanding is infinite." God is incomprehensible in his pitrposes and designs. None can fathom the depth of his counsels. His purposes were formed in eternity in wisdom and benevolence. Of their depth and extent we can know nothing further than they are actually reveal- ed or developed in time. But as secret things be- long to God, and as his counsels are but partially developed to our understanding, and as much yet remains a secret with him, to be unfolded and ac- complished in future ages, or in eternity, we cannot pass judgment upon them; knowing, as we do, so little of their nature and extent. " His judgments are a great deep" which no finite mind can fathom. 200 GOD INCOMPREHENSIBLT " With Mm is strength and wisdom ; the deceived and the deceiver are his." " In whose hand is the soul of every living thing, and the breath of all mankind." • " Life, death and hell, and worlds unknown. Hang on his firm decree ; — He sits on no precarious throne, Nor borrows leave to he. Chained to his throne a volume lies, With all the fates of men ; With every angel's form and size, Drawn by the eternal pen. Here he exalts neglected worms. To sceptres, and a crown ; And there the following page he turns. And treads the monarch down. Not Gabriel asks the reason why, Nor God the reason gives ; Nor dares the favorite Angel pry Between the folded leaves." The same is true, to a great extent, of his provi- dential dealings. Many of the events of his Provi- dence are inscrutable to finite minds. They are dark and mysterious. We cannot perceive the de- sign or object. We can assign no satisfactory reason for them. It is emphatically true, with respect to much of the providential conduct of Jehovah, as the Saviour said, " What I do, thou knowest not now." The events of his Providence, as far as they go, are the development, or unfolding, of his secret pur- poses. And as the heavens are high above the GEKAT AND GOOD. 201 earth ; — so his thoughts are above our thoughts, and his ways above our ways. Hence we cannot com- prehend the reasons for much of the Divine conduct. " God moves in a mysterious way, His wonders to perform ; He plants his footsteps in the sea, And rides npon the storm. Deep in unfathomable mines Of never failing skill, He treasures up his bright designs, And works his sovereign will." And yet we are assured, " His work is perfect. For all his ways are judgment ; a God of truth, and without iniquity, just and right is he." I observe once more, God is incomprehensible in the dispensations of his grace. God does not bestow the blessings of his grace and salvation upon indi viduals or communities, imparting to all equally. Some places are visited with refreshings from his presence, and sinners are converted, and Christians quickened ; while other places remain like the moun- tains of Gilboa, having no rain nor dew. And even in places where he pours out of his Spirit, all do not share it equally. " One is taken and another left." And in many instances they are made trophies of grace, who, to human view, were most unlikely to become such ; while others of fair exterior, and se- rious deportment, remain unchanged. 202 GOD INCOMPEEHENSIBLY This conduct stows his Sovereignty, and is in accordance with his own declaration, " I will have mercy on whom I will have mercy." Here again we are lost in wonder and amazement in view of the dispensations of God's grace. They are a great deep, which we cannot fathom. We may not in- quire why he does thus, or so ; much less may we presume to censure or pass judgment upon any of the acts of his sovereign grace. The reasons for his conduct are with himself. It is not our province to demand them. " May not the sovereign Lord on high, Dispense his favors as he will, Choose some to life while others die, And yet be just and gracious still ? " Here, we cannot comprehend God's ways : " Then let our souls adore our God, Who deals his graces as he please, Nor gives to mortals an account. Or of his actions or decrees." And it is interesting to observe, further, that the Being who is thus incomprehensible in the re- spects already named, possesses also, in the highest degree, every moral perfection. He is not only unsearchable in greatness, but glorious in holiness. The Prophet, in a vision, saw the Lord seated upon a throne high and lifted up, GREAT AND GOOD. 203 and his train filled the temple. Above it stood the seraphim, each having six wings, and one cried to another and said, " Holy, holy, holy is the Lord of hosts ; the whole earth is full of his glory." Said Joshua to Israel, " Ye canrfot serve the Lord, for he is an holy God." " He is of purer eyes than to be- hold iniquity." We have ample assurance from Divine Revela- tion that the Being who is incomprehensible in knowledge, wisdom and power, is also just and good and true, and infinitely benevolent. When his servant, Moses, requested that he might behold the glory of God, the answer of Je- hovah was, that he would cause his goodness to pass before him. And hence he proclaimed himself " The Lord God, merciful and gracious ; — long-suffering and abundant in goodness, — forgiving iniquity, transgres- sion and sin, and that will by no means clear the guilty." They whom John saw in vision standing upon a sea of glass, with the harps of God, sung the song of Moses and the Lamb, and said, " Great and mar- vellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. Who shall not fear thee, 9.nd glorify thy name, for thou only art holy." Though clouds and darkness are round about him ; — though his purposes and ways are un- fathomable, yet justice and judgment are the habi- tation of his throne. 204 GOD INCOMPRKHENSIBLT But the benevolence and mercy of God are il- lustriously displayed and proved by the wonderful method of redemption, in the giving of his coequal Son a ransom for us ; — opening the way, by his aton- ing death, for goodness dtod mercy to flow to the guilty and the lost. Hence an Apostle says to the Jews, " Or despisest thou the riches of his goodness, long- suffering and forbearance, not knowing that the goodness of God leadeth thee to repentance." Here it appears that riches of goodness, long-suf- fering and forbearance, come from him as an over- flowing fountain of benevolence, and through the atoning merits of Christ's blood flow down to guilty men. We are then constrained to admit that God is incomprehensible in his essence^ his nature^ the mode of his existence^ his purposes, and in all his attrihutes. We have the means of knowing something of God, — even all that is necessary to our duty and obedience, and to secure our salvation. But we cannot know him unto perfection. The ages of his eternity can- not be numbered, nor the space of his immensity measured. The depth of his wisdom and counsels cannot be fathomed, nor the extent of his power bounded. The brightness of his glory can never be described, nor an inventory made of the treasures of his goodness. GREAT AND GOOD. 205 With the subject before us, I remark, 1. What cause for joij and rejoicing is the fact that God is on the throne of the Universe. We may rest assured that he will accomplish his deep designs ; — will produce the greatest amount of good. His admission of partial evil will be for the bringing about of a greater good. He will overrule all things for the furtherance of his own glory, which will involve and secure the greatest happiness of all who love and serve him. There is, then, ground for ^ the fullest confidence in God. In the language of inspired Saints, we may say, " The Lord reigneth, let the earth rejoice." " Alleluia ! for the Lord God Omnipotent reigneth." 2. Consideration of the Being and attributes of the infinite God should serve to fill us with the deepest humility and self-abasement; — humility in view of our own ignorance, littleness, and limited powers; being able to know and comprehend so little of the Divine Being, his attributes, designs, works and ways, — and hence poorly competent to sit in judgment upon the purposes of God, or upon the acts or dispensations of his Providence. Self- abasement, in view of our own unlikeness to God ; — numerous transgressions of his reasonable commands, and wide deviations from his known will. Well may we abhor ourselves, and repent in dust and ashes. 206 GOD INCOMPREHENSIBLY 3. The due contemplation of the incomprehen- sible God is adapted to awaken in the mind the deepest reverence and the most devout adoration. Who can dwell upon his unsearchable nature, attri- butes and perfections; — his glorious excellence; — wondrous works and ways, and inscrutable dispen- sations and purposes ;^ — -without being filled witb reverential awe and godly fear; without adoring the Being whose attributes and ways are thus past finding out ? And how suitable is the language of them who will sing the song of Moses and the Lamb, and say, " Great and marvellous are thy works, Lord God Almighty ; just and true are thy ways, thou King of Saints. Who sball not fear thee and glorify thy name, for thou alone art holy." 4. A.nd now who would not desire to ha/ve this Omniscient, All-powerful God — this incomprehen- sible, adorable Being, for a friend ; — to have him for your friend and protector, while here below, and be admitted, hereafter, to his immediate, blissful presence, to be placed where you will not only at once have far more clear and elevated views of the adorable perfections, and works, and ways of God ; but where these will be developing and unfolding to your enraptured vision, from age to age, througb eternity ? What can be so desirable as this ? What is there of sucb vast importance as this ? The exist- GREAT AND GOOD. 207 ence of the Divine Being will never end. You, my hearers, have commenced an existence which is to run parallel in duration with Ms. Of what incon- ceivahle importance is it, then, that you be admitted to enjoy his presence and favor, and to behold his un- folding glories through the ceaseless ages of eternity. But to this blessedness you can never be admit- ted unless you become reconciled to God by repent- ance, submission, love, and n.Qw obedience in this probationary life ; unless you fall in with the method of reconciliation which he has devised ; — ^believe in, and embrace the Lord Jesus Christ. This done, you cannot fail to be happy in whatever part of the uni- verse you may dwell, for the glorious God is there. 5. How truly fearful and appalling are the pn^os- peots of the unrepenting sinner ; of those who die in a state of impenitence ; without holiness, — under the dominion of sin. God's favor and blissful pres- ence they can never experience ; hence his frowns must be their sad inheritance. Though permitted to range through-out creation, as they cannot escape his presence, the tokens of his displeasure they must every where meet. SERMON II. E SAVIOUR o: LinEE XIX. 10. For the Son of man is come to seek and to save thatwhicli was lost. These words were spoken in connection witli tlie conversion of Zacchens. On a certain occasion, as Christ passed througli Jericho, a chief among the publicans had a curiosity to see him, and, to ac- complish his purpose, he climbed up into a sycamore tree. When Jesus passed, he noticed him, and di- rected him to hasten down, for he must abide that day at his house. " And he made haste and came down, and received him joyfully." But this step of our Saviour displeased the people ; and they said " that he was gone to be guest with a man that is a sinner." By this expression, the Jews betrayed their ignorance, not only of their own hearts, but of the nature of Christ's mission. What though Zaccheus were a sinner, so were they sinners. And what THE SATIOUR OF THE LOST. 209 thougli Zaccteus had been tlie chief of sinners, as they supposed, this did not prove that it was im- proper for Christ to visit him ; since, as he soon showed them, to visit sinners for their good, was the great end for which he came into the world. " I am not come to call the righteous, but sinners to re- pentance." , And the sequel shows that his visit to Zaccheus was not in vain. The fact that he became a disciple seems to be radicated in the Saviour's declaration, " This day is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost." The passage teaches that Christ came into the world as the Saviour of lost men. In discussing this sentiment it may be proper to show, I. In what respects men are lost, and, II. In what way Christ saves them. I. I a7ii to show in wTiat respects men are lost. — The fact that men are in a lost state, is rendered incontrovertible, not only by the declarations which assert it, but by Christ's coming to save them. If God has provided a Saviour for men, then it follows that men need to be saved, or, in other words, are in a lost state. Who would presume to impeach the wisdom of the Almighty by saying that the advent, the sufferings and the death of the Lord Jesus Christ were needless ? But do they not say this, who deny, 210 THE SAVIOUR that man is in a lost state, and unable to save him- self? If man can save himself, does he need a Sa- viour ? Whence did angels feel so much interest and joy in announcing to the world the birth of a Saviour, if men are not lost? But the subject will receive further illustration, as I proceed to show in what respects men are lost. 1. They a/re i/ransgres- sors of Goffs law. They have broken the reason- able commands of a holy God. Though required su- premely to love and serve God, from the first mo- ments in which they are capable of moral action, they have been violating the laws of God all their days. Their sins have increased over their heads, have grown unto the heavens, and have been multi- plied beyond man's power of computation. I know not that it is important to ascertain the precise time when men begin to sin, or when they are capable of moral action. Perhaps it is sufficient for us to know that whenever they begin to put forth moral action, such action as can be compared with a rule of duty,* or of right, they begin to sin. And this may be earlier than we suspect. This is thought to be apparent, 1. From the circumstance that nothing is said in the Scriptures of any holy action of sinners previous to their beginning to sin ; which leaves us to infer that their first rtaoral acts are sinful. This is apparent, 2. From those declara- OF THE LOST. 211 tions of Scripture which represent man as being not only wholly sinful, but sinful from his earliest ex- istence ; as being " shapen in iniquity," as " being es- tranged from his birth," " going astray as soon as he is born, speaking lies," and which declare that " every imagination of the thoughts of his heart is only evil continually." The Scriptures further state of both Jews and Gentiles, that they are " all under sin," and that " all have sinned, and come short of the glory of God." Now, if all have sinned, then every age has sinned. Every moral agent has transgressed. This is further apparent, as all are subject to death, and death is said to be the consequence of sin. " By one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned." Now, as every age is subject to death, it would seem that every age sins. 2. Men a/re hy nature entirely unholy. They are not merely in a state of guilt, for having committed a few offences, but in a state of entire moral de- pravity. They are not merely wanting in true love to God, but they possess dispositions inclined to sin ; a heart, not only destitute of holy affections, but prone to evil, averse to holiness, and unreconciled to God. That this is the case with all men by nature, may be gathered from those Scriptures that afl&rm it, 212 THE SAVIOUR some of which have been already cited. If men are " shapen in iniquity," " estranged from their birth, speaking lies ; " if every imagination of the thoughts of their hearts is evil continually, it would seem that they are wholly evil. But other Scriptures declare them to be " dead in trespasses and sins ; " to be voluntary servants to iniquity, and free from righteousness ; that they pos- sess the carnal mind, which is enmity to God, which is not subject to his law, neither, indeed, can be. Hence it is written, " They that are in the flesh can- not please God." And the reason is obvious. They are in an unholy state ; are enemies to God. " But I know you," said Christ to natural men, " that ye have not the love of God in you." He further says, " No man can come to me except the Father which hath sent me draw him." But no reason is assigned why they cannot, but their perverseness. They are unwilling to come. They do not love Christ. They are so strongly inclined to sin that they cannot, or will not be persuaded, without Divine influence, to forsake their sins and embrace the Saviour. On this fact the Saviour seems to rest the necessity of re- generation. " Except a man be born again, he can- not see the kingdom of God." ISTow, if men are not in a state of entire unholiness, utter moral depravity, and unfitness for heaven, so that it is morally certain OF THE LOST. 213 that they will never love God, or become holy of themselves, where is the necessity of their being born of the Spirit ? Every one knows that regenera- tion is not the perfection of holiness. If, then, it be any thing, it must be the commencement of holiness in the heart. It must follow, then, that there is no holiness in men previous to regeneration. Hence they who are holy, who have repented, who love God, are said to be " new creatures," to be '' born of God," " created in Christ Jesus unto good works," "quickened," when dead in sins, "saved, not by works of righteousness which they have done, but by the washing of regeneration, and renewing of the Holy Ghost." From all these representations, it appears that man is, by nature, in an unholy state, a state of en- tire moral depravity and perverseness which utterly unfits him to dwell with God, or enjoy him, and from which he will never, of himself, emerge. He is, therefore, in a lost state. With the feet before us, that we are thus guilty, and sinful, and lost, it becomes us rather to medi- tate on our recovery, than to speculate on the origin or cause of our sin and ruin. It is sufficient that we are told that it is, in some way, in consequence of the fall of our first progenitor. God made man up- right; but, being mutable, Adam became sinful 15 214 THE SAVIOUR He fell from his primitive holiness, in the exercise of the freedom given him, as a moral agent ; and in the effects of his fall he involved his posterity. The head and representative of our race being sinful, it was made certain, by Divine constitution, that his posterity would be like him. And so it was. Adam " begat a son in his own likeness." And this, in fact, was to be expected. " Who can bring a clean thing from an unclean? Not one." Hence, men are called " the degenerate plants of a strange vine ; " and the Scriptures assert, "that by one man sin enter- ed into the world, and death by sin ; and so death pass- ed upon all men, for that all have sinned." " For, as, by one man's disobedience many were made sinners, so, by the obedience of one, shall many be made righteous." Had Adam remained holy during his time of trial, he being the head of the race, we have reason to believe, his posterity would have been so likewise. We are authorized, then, to say that, in consequence of the fall of our first parents, all our race are found entirely unholy, depraved, and alien- ated from God ; and to be in this state is to be lost. 3. They are coiidemned to death for their sins. They are in a state in which they are, every mo- ment, exposed, and liable to destruction ; liable to be cast off by the stroke of justice, and made wretch- ed outcasts from God's favor and presence, for ever. OF THE LOST, 215 The sentence of destruction is upon them ; and God may justly execute it, at any moment. They are in a perishing state, asthey have no foundation in their own souls for peace, in whatever world they may dwell. Their souls are so disordered by sin that they are like the troubled sea whose waters cast up mire and dirt. They are in a perishing state, inasmuch as they deserve to perish. They have forfeited all favor, merited the displeasure of God, sold them- selves into the hands of justice, are children of wrath, and will surely perish if they shall have their deserts. Finally, rnen are widble to effect their own deliver- ance from sin and ruin. As to any effectual efforts which they will of themselves be induced to make, their destruction is inevitable. Such being the con- dition of man, is he not in a lost state ? Having shown in what respects men are lost, I come now to show, II. In what way Christ saves them. Christ came to seek and to save lost men. For this work he was qualified. And he accomplishes it, 1. As he pa/rdons their sins. He procures their acquittal from the curse of the law, the sentence of destruction, the claims of justice. This he effects by the atonement he has made for their sins. Having assumed a perfect human nature in union with the 216 THE SAVIOUR Divine, the person, Christ Jesus, became qualified to suffer. Being, hereby, found in the sinner's place, under the law, the law asserted its claims. He yielded. His obedience was perfect. But more, the law asserted its penal claims. Hence he became obnoxious to the curse, not for his own sin, but for man's sin. He honored the law, both by obeying perfectly its precepts, and by suffering the curse due to transgressors, in whose place he stood. This glo- rious personage, by surrendering his own life, a ran- som, when justice called for the sinner's blood, by bear- ing our sins in his own body on the tree, has so mag- nified the law, so honored justice, as to prepare the way for mercy to be exercised in pardoning the penitent. Now Christ, having done this in the ca- pacity of mediator, has, by virtue of his own merit, purchased the prerogative of pardoning the penitent, of acquitting them from the sentence of condemna- tion, and of justifying them, through virtue of his own perfect righteousness. He becomes their sure- ty, " the end of the law for righteousness to every one that believeth." Thus Christ saves them from the guilt and the condemnation of sin who repent and believe. And, 2. He purifies them from sin. He renders them holy. The work of holiness he begins at regenera- tion, and carries forward until they are perfectly OF THE LOST. 217 freed from sin, and ripe for glory. This lie does by his word and Spirit. By his word he teaches men in the things of their peace. By his Spirit he makes his word effectual in opening the eyes of the under- standing, convincing the conscience, transforming the will, subduing the heart, and begetting love to God. Thus, in regeneration, he translates souls, not only from darkness to light, but from death to life ; quickens them when dead in sins; delivers them from the bondage of Satan ; and brings them into the liberty of the sons of God, as he brings them to himself - The same word he makes instrumental, by his Spirit, in carrying out the work of holiness which he begins. He applies the word to their souls for their quickening, spiritual growth, and con- solation ; keeps them in the faith ; works in them to will and to do that which is well pleasing to God ; makes them victorious over all their sinful propensi- ties ; and makes them more than conquerors over all the enemies of their souls. Thus he subdues them to himself, makes them his willing subjects, disposes them voluntarily to renounce all sin with true contrition, heals all the maladies of their souls, and disposes them to love God with all their hearts. Thus he raises them from the ruins of the fall, and lays a foundation in their hearts for happiness and glory. He saves men, not only from the penal con- 218 THE SAVIOUR sequences of sin, but from the dominion and pollu- tion of sin, by tlie effectual working of his Spirit. 3. He gives them eternal life. Christ Jesus, in the capacity of mediator, has, by his own merits, purchased a heavenly inheritance for all who love him. By the offering up of himself, without spot, unto God, he has obtained eternal redemption for all who obey him. He " is able to save them to the uttermost that come to God by him." His own declarations are, " Because I live, ye shall live also." " My sheep hear my voice ; and I know them ; and they follow me. And I give unto them eternal life ; and they shall never perish." Thus the Lord Jesus Christ, by his own merits and power, saves lost men, even all who come unto him, from the guUt and punishment of their sins ; purifies their natures ; and carries them, spotless and pure, to the presence of God, and the glories of heaven. From the subject let us learn, 1. W}iat gratit/ude is due to God for redeeming mercy. "We here see the origin of all the hopes of a ruined world. The mercy of God originated the plan of salvation. This provided the ransom. Had not the eternal God been so moved, by his infinite compassion and mercy for our sinful world, as to give his Son a ransom for us, that whosoever believeth in him might not perish, but have everlasting life, OF THE LOST. 219 our whole lost race had been doomed to wail and weep in eternal exile from God, as the just punish- ment of their sins. Have any of you, my hearers, just ground for hope, that you shall escape deserved wrath and taste the joys of eternal salvation, you owe it to infinite grace. And, while you cherish a hope so precious, let your breasts glow with the liveliest gratitude to him who " commended his love unto us, in that, while we were yet enemies, Christ died for the ungodly," and who has called you effec tually, with a holy calling. 2. In what high estimaticm should the Lord Jesus Christ he held hy our guilty race. He is the Saviour of lost men, and their only Saviour. There is sal- vation in no other. He is the Saviour they need, an all-sufficient Saviour, who, to qualify himself to save the lost, was made perfect through suffering. Christ is highly to be prized. Be cautious against undervaluing Christ, or entertaing derogatory views of him, or listening to those systems which degrade him. For he is the pearl of great price, the chief among ten thousands, the Lamb of God which taketh away the sin of the world, the Lord our Righteous- ness. He is altogether lovely. Is it a favor to be rescued from sin and hell, and raised to heaven and eternal glory ? Prize, then, the Lord Jesus Christ, who is able to save to the uttermost. Adore his 220 THE SAVIOUR Divine excellence, which gives such value to his righteousness, such efficacy to his atonement. Prize him as mediator. Prize him for what he is. Prize him for what he has done. Manifest your high es- timation of him by surrendering to him, and owning him Lord, by forsaking sin and drawing nigh unto him, by submitting to his righteousness, and em- bracing his salvation, by denying yourselves and following him, by espousing his cause and seeking his glory. " Count all things but loss for the excel- lency of the knowledge of Christ." 3. TJiey wlio die impenitent are not swved hy Gh-ist. He saves none in their sins. This was not his errand into our world. His name was called Jesus, a Saviour, because he should save his people from their sins. All who are saved by Christ are saved from their sins. They voluntarily repent of their sins, and abandon them. They become holy. They love God. They receive Christ as precious. They are born again : they are new creatures, and walk in newness of life. And it is in this way they prove their union to Christ, and their interest in his salvation. And without this deliverance from sin, none are, or can be saved. Nay, deliverance from sin is an essential part of salvation. They who are not holy, are not saved, and cannot be. " Without OF THE LOST. 221 holiness no man shall see the Lord." " Except a man be born again, he cannot see the kingdom of God." Although Christ is able to save, to the ut- termost, all who come to him, yet they only are saved who believe. This condition is indispensable. They that believe not in Christ must perish. They have no interest in Christ. They do not become savingly benefited by his advent. Of course, they are as really lost as if no Saviour had been provided, and must as inevitably perish. Dying in their sins, they will be driven away in their wickedness. And, for them who reject Christ, there remainethno more sacrifice for sins. 4. How important tTiat men sliould Tsnow tlieir condition. They must know it in order that they may feel their need of the intervention of Divine mercy, and learn how to value him who came " to seek and to save that which was lost." How dan- gerous, then, are all those systems and modes of rea- soning which lead men to flatter themselves that they are not in a lost state. These all tend to quiet men ia their sins, to prevent them from being con- cerned for the soul, to render them insensible to their need of Christ, and blind them to his inestimable worth. And, as they prevent men from applying to Christ, they lead them on to utter ruin. They 222 THE SAVIOUB fix upon them fhat doom from whicli the Saviour came to deliver them. O sinner, "be on your guard here. Be warned of your danger. You are in a lost and perishing state. Will you not believe it ? The Saviour has declared it in his word. He has testified to this truth with agonies and blood. In view of such testimony, will you not be convinced that you are in a lost state ? "Will you be persuaded to the contrary ? It is safer to regard the declara- tions of Christ than the reasonings of carnal men, who have never yet seen the plague of the heart, and are blind to their own character and state. It is safer to regard the declarations of Christ than to follow the feelings of your own carnal mind. O then, be convinced that you are lost. I would not have you needlessly distressed, but distressed, that, in your want, you may apply to the great Physician. I would have you convinced of your lost state that you may suitably prize the Saviour of lost men. I would you were distressed even now, while distress may be availing, rather than wail for ever, with un- avaihng anguish. You who are impenitent have cause ■ for distress. As you have slighted, abused, and provoked a holy God, you are exposed to his holy wrath and righteous indignation. Even now is the sentence abiding on you. There is cause for OF THE LOST. 223 alarm. " It is a fearful thing to fall into the hands of the living God." O sinner, trouble is near. Tribulation and anguish are coming. Be anxious to avoid it. Repent. Fly to the Saviour, that you be not irrecoverably, eternally lost. Amen, SERMON in. BENEVOLENCE OF THE DIVINE EXPOSTULATIONS "WITH SINNERS. Acts xyi. 28. Do thyself no harm. Eeligion has, in all ages, been calling on men to change their course, to refrain from certain things which they wish to do, and to perform certain things which they are reluctant to perform. Hence there have been laid complaints against the Grospel. It has been charged with imposing upon men unrea- sonable restraints, and with abridging their liberties. Hence prophets, apostles, and teachers of religion have been considered, by many, as troublers of the people. And individuals, when the claims of reli- gion have been urged upon them, have been dis- pleased, and disposed to say, as did the children of Israel to Moses, when urging them to flee from their state of bondage in Egypt, " Let us alone, that we may serve the Egyptians." So now, individuals, when DIYINE EXPOSTULATIONS WITH SINNEES. 225 the claims of personal religion are pressed upon them, seem to say, " Why trouble us ? Let us alone, that we may live as we please." I feel desirous to show that the Gospel is not to be considered as an unwelcome intruder, as a disturber of man's peace. It comes not to you as an unfriendly visitant : seeking to rob you of that which is truly valuable, or to impose upon you any unreasonable, burdensome or injurious service, or self-denial. It aims not to injure, or wrong any, but, if possible, to prevent all from in- juring or wronging themselves. Its aims, tenden- cies, efforts and expostulations, may be summed up in this : " Do thyself no harm." This is the spirit of true religion, as delineated in the precepts and doctrines of the Gospel ; as breathed out in the prayers of the people of God ; and as exemplified in the lives of Christians. See this spirit exhibited by the Apostles, in the case to which my text alludes. Paul and Silas, going forth on their divinely appointed mission, came in contact with a damsel, who was possessed with a spirit of divination ; and who brought her masters, or employers, much gain by soothsaying. Paul, being affected in view of her condition, and of the imposition which she and her employers were practising upon the people, rebuked the spirit, and commanded him to come out of her ; and immedi- 226 BENEVOLENCE OF THE DIVINE ately the foul spirit left her. And when her em- ployers saw that the hope of their gains was gone, they were enraged, and caught Paul and Silas, and brought them before the magistrates, saying, " These men, being Jews, do exceedingly trouble our city, and teach customs which it is not lawful for us to receive, being Eomans." Had they spoken the truth, they would have spoken differently. The true reason of their concern was the failure of their iniquitous gain. But the reason assigned for arrest- ing the Apostles answered their purpose better than the true reason. It enraged the multitude against them. " And the magistrates rent off their clothes from the Apostles and commanded to beat them. And when they had laid many stripes upon them they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." But at midnight they were overheard by the prisoners in the other cells. And what was heard ? They were not heard vent- ing execrations against their persecutors for treating them so cruelly and unjustly; they were not heard bemoaning their hard lot, doomed, as they were, to lie upon the cold earth, their stripes undressed, their feet in the stocks ; they were not heard wailing un- der the weight of their sufferings. Instead of this, EXPOSTULATIONS "WITH SINNERS. 227 they were heard praying and singing praises unto God; praying doubtless for their persecutors and enemies, who were fighting against God. They wished them no harm. " And suddenly there was a great earthquake, so that the foundations of the prison were shaken ; and all the doors of the prison were opened ; and every one's bonds were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew his sword, and was about to kill himsdf, supposing that the prisoners had been fled. But Paul cried with a loud voice. Do thyself no harm; for we are all here. Then the keeper called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said. Sirs, what must I do to be saved ? And they said, Believe on the Lord Jesus Christ ; and thou shalt be saved, and thy house." Why did the Apos- tles iaterpose to save the life of the jailer? He being dead, they might have escaped from the prison without molestation. Here we see the spirit by which the Apostles were actuated, the disinterestedness and benevolence of their reUgion. They saw a fellow mortal about to thrust himself into eternity by his own hand, un called and unprepared. And they felt more con- cerned for him, though an enemy, than for them- 228 BENEYOLENCE OF THE DIVINE selves. They did not cry unto him, do us no harm, but " Do thyself no harm." They were anxious to save his soul from future wrath, regardless of what awaited them as prisoners. Here was the spirit of religion. Here was a spirit' of which the jailer knew nothing before. This, together with the extraordi- nary circumstances' of the case, served to produce conviction in his mind, such that, instead of securing them again in their cells, he fell at their feet, with the anxious inquiry, made by every convicted sin- ner, " Sirs, what must I do to be saved ? " And the Apostles preached Christ unto him, made him acquainted with the only Saviour ; and he believed on him, and embraced him, and was baptized, and his household, straightway. Now the jailer, render- ed humane by the power of religion, washed their stripes, and gave them refreshment. Thus great evil was prevented, and great good secured. " Love worketh no ill to his neighbor." It labors to pre- vent men from injuring themselves. All, who are deviating from the course which virtue dictates, and which leads to present and end- less felicity, religion addresses individually, in the language of the text, "Do thyself no harm." To him who is tempted to commit suicide, it says. Abandon your purpose at once. Put away the halter, the poison, or the pistol, "Do thyself no EXPOSTULATIONS WITH SINNERS. 229 harm." Do not terminate prematurely yom- proba- tionary life, short at best, and rush uncalled and un- prepared, ere you have done the work for whicli you were sent into the world, into the presence of your Judge. Do not destroy and involve yourself in the guilt of self-murder. Rather resolve to wait, all the days of your appointed time, till your change come : striving to do with diligence the work assign- ed you, while probation lasts, that so you may give up your account with joy. In the same language, religion addresses the duellist. Harm not yourself. Put away your rifle. Sheathe your sword. Banish from your heart the spirit of retaliation and revenge, that prompts you to the rash, the murderous step. Lay not your own bosom bare to the fatal ball or sword of your adver- sary. Take heed how you trifle with existence, and tbrow away the life which God has so kindly given you. Incur not the guilt of deliberately murdering your brother for a trifling provocation. Neither put your own life thus in the power, and at the dis- posal of an enraged enemy. Deprive not your fami- ly and friends of your society and aid, on which they have a claim, till God shall call you away. Be not chargeable with the folly, guilt, and madness of such a step. Beware of the awful account which the murderer must render. "Do thyself no harm." 230 BENEVOLENCE OF THE DIVINE Eather become reconciled to your enemy. " Agree witli thine adversary quickly." Bury your animosi- ties ; and love men as brethren. And above all, be reconciled to God. And to him who has entered upon any vicious or immoral course of conduct, the Gospel comes in kindness, and says, " Do thyself no harm." Proceed not in that course. It is a forbidden, and therefore, a guilty, and dangerous, and deadly course. It will harm you. It leads to destruction. Pursue it not : enter not into it : avoid it : turn from it ; and pass away. " The fear of the Lord is to hate evil." " Now therefore, hearken unto me. For blessed are they that keep my ways." " Counsel is mine, and sound wisdom." " I love them that love me ; and they that seek me early shall find me." " Riches and honor are with me ; yea, durable riches and righteousness. My fruit is better than gold ; yea, than fine gold ; and my revenue than choice silver. I lead in the way of righteousness ; that I may cause those that love me to inherit substance." " Blessed is the man that heareth me : watching daily at my gates." " For whoso findeth me, findeth life, and shall obtain favor of the Lord. But he that sinneth against me wrongeth his own soul. All they that hate me love death." Religion expostulates with the intemperate man. EXPOSTULATIONS WITH SINNERS. 231 He is displeased with the interference. He con- siders that he is competent to take care of himself: at liberty to do as he pleases. He charges religion with abridging his privileges, and interrupting his enjoyment, and is offended by her interference. But what is her offence ? She simply says to the intemperate man, " Do thyself no harm." " Wine is a mocker. Strong drink is raging : whoever is de- ceived thereby is not wise. Look not thou upon the wine when it is red, when it giveth his color in the cup. At the last it biteth like a serpent, and stingeth like an adder." Parley not with an enemy so treacherous. Put not yourself in the power of so deadly a foe. Avoid the course, the consequences of which are so disastrous. Be temperate in all things, and enjoy the happiness which shall result. Religion has the same benevolent object in plead- ing with the rtimseller^ to desist from his business. It seeks to prevent his harming himself as much as others. It labors to dissuade him from a course by which he is not only doing immense injury to others, but wronging his own soul. The language of its spirit is. Deal not out that deadly poison by which you rob others of their property, their health, and their reputation, and ruin them for this world, and for the next, besides rendering their families, beyond description, wretched. Incur not the crying guilt 232 BENEVOLENCE OF THE DIVINE of such a sin, and of producing sucli an amount of sin and wretchedness in others. Do not, for the sake of gain, be the instrument of destroying so much good, and producing so much evil. Make not yourself, for filthy lucre's sake, a curse to others, a nuisance to society. Harm not yourself by acquir- ing gain in such a way. Be afraid of gain thus ac- quired. It will prove a curse to you. It will' plant thorns in your dying pillow. It will be a swift wit- ness against you in the day of judgment. Do not so greatly wrong yourself. And its object and its language are the same when addressing the oppressor^ who is wrongfully holding his fellow-beings in bondage for the sake of gain. He is exceedingly tenacious of what he deems his rights and prerogatives. He is offended by every reproof, expostulation, and entreaty, and by every effort to promote the release of the oppressed. He regards it, as an attempt to rob him of his rights and privileges, or of his property, and to wrong and in- jure hinL Whereas religion comes to him with a benevolent regard for his own good, a concern for him, as wronging and injuring himself It entreats him not only to desist from wronging others, but to desist from wronging himself "Do thyself no harm." " Do not involve yourself in the crying sin and guilt of oppressing God's poor, of robbing your EXPOSTULATIONS WITH SINNERS. 233 fellow-beings of the rights which God has given them, the clearest rights and privileges that any possess. God says : " All souls are mine." He re- quires all to know, worship and serve him. The Saviour commands us to give the Gospel to every creature. Incur not the guilt, then, of usurping the Divine prerogatives, and of saying of some of your fellow-beings, These souls are mine : they shall not know and serve God, but shall serve me. They shall not obey the will of their Maker, but shall obey my will. They shall not have the Gospel and the means of salvation, but shall live iu ignorance, and be devoted solely to my use and benefit. Do not harm yourself by pursuing a course which will array against you the wrath of Him, who " will judge the poor of the people, and break in pieces the oppressor." Harm not yourself by heaping up treas- ure derived from the unrequited toil of those who have reaped down your fields; thus causing their cries for redress to enter into the ears of the Lord of Sabaoth. Wealth thus acquired will prove a curse rather than a blessing. Rather do that which is just and right. Break every yoke, and let the oppressed go free. " Love thy neighbor as thyself" Do unto others as you would that they should do unto you ; and thus prove yourself to be one of the children of God, interested in his favor and salva- tion. 234 BENEVOLENCE OF THE DIVINE Religion, in the exercise of tlie same benevolence, expostulates with young ])eople. It addresses those, who, having passed the age of childhood, and having . inclination for indulgences not granted them, begin to consider themselves better judges than their pa- rents of what it is fitting and proper for them to do. Hence they become strongly inclined to depart from instructions, throw off restraint, and indulge them- selves, openly or covertly, in courses which they know are not in accordance with the views and feel- ings of their parents. If any thing is said to them, by way of advice or reproof, they are offended. Now to a youth of this description, religion comes with the tenderest concern for his good, and entreats him, first of all, " Do thyself no harm." Be not in haste to disregard the instructions and advice of parents, and to throw off parental restraint. There is danger here, for there is sin. Rush not into the world giddy and self-willed, flushed with the idea of your own wisdom and sufficiency to direct your course, and thinking it innocent and safe to go in the way of the multitude, and to do whatever is pleasing in the sight of your eyes, or agreeable to the inclinations of your own heart. " Obey your parents in the Lord, for this is right." Injure not yourself by disregarding the wholesome advice of those to whom years, experience and grace give wis- EXPOSTULATIONS WITH SINNEES. 285 dom, who see your danger, and desire and seek your welfare. By following their counsel it may be well with, you; whereas rejection of it may overwhelm you in infamy and ruin. Involve not yourself in the doom of him, " who mocketh at his father and scorn- eth to obey his mother." Deprive not yourself of that Divine favor, which will rest on him who honors his father and his mother, according to the command- ment. Exclude not yourself from the good which will come to those who remember their Creator in the days of their youth, who " seek first the king- dom of God and his righteousness." Do not wrong your own soul by depriving it of the blessedness of those who obey the voice of heavenly wisdom, and walk in her delightful paths. Religion seeks to prevent men, in all circum- stances, from wronging themselves by continuing m sin. The aged^ it entreats not to harm themselves, by delaying repentance and reconciliation to God till the remaining sands of life shall have run out. To those who are opposed to Divine truth, the doc- trines of the Gospel, and those who preach and de- fend them, and hence withdraw from the sanctuary, who are opposed to the revival of religion and the prevalence of Gospel principles, opposed to the cause of Christ, to all such religion cries with loud voice, Do yourselves no harm. Take care what you do. 236 BENEVOLENCE OF THE DIVINE Resist not the grand means of sanctification and sal- vation which God has appointed. Ruin not your- selves by maintaining the position, and involving yourselves in the guilt of those who will be found fighting against God. Remember that " Whosoever shall fall upon this stone shall be broken ; but on whomsoever it shall fall, it will grind him to pow- der." " Serve the Lord with fear." " Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little." In short, the religion of the Gospel says to all the imrpenitent^ of whatever age or condition. Harm not yourselves by refusing or delaying repentance. Fasten not upon yourselves the fearful doom of those who believe not in Christ, and obey not the Gospel : die not in your sins ; and be not driven away in your wickedness, to be " punished with everlasting destruction from the presence of the Lord, and from the glory of his power." If you harm not your- selves, no man can harm you. Yield, therefore, to the calls of heavenly wisdom, and walk in her paths. "Believe ; and take the promised rest : Obey ; and be for eyer blest." This the spirit of Christianity seeks. It is breathed out in prayer, even for enemies. " Father, forgive them, for they know not what they do," was EXPOSTULATIONS WITH SINNERS. 237 the praj'er of the beuevolent Saviour for his cruci- fiers. " Lord, lay not this sin to their charge," pray- ed the martyr, Stephen, with his dying breath, for his murderers. This spirit was exemplified in the conduct of the Apostles. They spent their lives in labors to prevent men from fatally injuring them- selves. It is exemplified in the lives of all true Christians still. They pray and labor to prevent sinners from wronging and ruining their own souls. This is the spirit which prompts and invigorates the missionary enterprise. It carries Bibles to the des- titute. It sends heralds of salvation to heathen lands, to entreat them not to wrong and ruin their souls by worshipping gods of wood and stone, but to love and serve the living God, to embrace and follow Christ, and thus secure eternal life. Chris- tianity seeks not the injury of any, but the highest good of all, for time and eternity. They who hate it, hate it, as they do its Author, without cause. They who resist it, know not what they do. Let this spirit be received and obeyed, and men univer- sally, the old and the young, will do themselves no harm, but will seek and secure the highest good for themselves and for others, in this world, and in eternity. Religion, then, is not an enemy to human happi- ness. It is the unflinching, unchanging friend of 238 DIVINE EXPOSTULATIOKS WITH SINNEBS. man. It is the friend of its enemies. It is a better friend to man, infinitely, than he is to himself. Man is bent on his own harm, and will certainly accom- plish his own eternal ruin if religion do not prevent. Religion comes to him, uncalled, and entreats him to forbear. If he listens, and obeys her voice, it is well He is saved from ruin. SERMON IV. THE SACREDNESS OF A HOUSE OF WORSHIP. EOOLESIASTES, T. 1.* Keep thy foot ■when then goest to the house of God. The allusion, in this figurative language, is to an individual walking in slippery places, where the ut- most care is necessary respecting his steps, lest he should slide and fall, to his injury or destruction. The passage teaches, that in going into the sanc- tuary, more than ordinary circumspection is neces- sary. Men should guard their thoughts and hearts with great vigilance and seriousness, lest they let slip the things they hear, or ofifer a sacrifice, or de- velope a character, there, which shall be oflfensive to God, and dangerous to the soul. As it is with the mind and heart that men converse and walk with God, these should be kept with due vigilance and care whenever we engage in his worship. When men go * Preached at dedication of the M. H., in 1838. 2±0 THE SACREDNESS OF into the sanctuary, they should, in an especial man- ner, make straight steps; — should see that their thoughts are fixed on proper olDJects ; — that their hearts are purified from the love of self and sin ; — that their desires are holy and their aims single ; lest they be found offering the sacrifice of fools, which will be rejected as offensive to God, and ruin- ous to the soul. It will not be inappropriate to the present occa- sion, to contemplate the considerations, which show, that the sanctuary is a sacred place, and that a solemn responsibility rests upon men who attend upon its appropriate services. I. This is evident from the simple consideration that it is a place devoted to the worship mid honor of Jehovah. It is the place where the worship and ordinances of God are to be publicly observed ; and this according to his own appointment. For the promotion of his worship, and the honor of his own name, he appointed the building of the tabernacle and the temple, and after the temple had been de- stroyed by the Chaldeans, and Israel had returned from their captivity, God reproved them for de- laying to rebuild the temple ; and directed them to arise and build the house, without delay, that his worship might be maintained. " Is it time for you, O ye, to dwell in your ceiled houses, and this house A HOUSE OF WORSHIP. 241 lie waste? Tims saitli the Lord — consider your ways. Go up to the mountain and bring wood and build the house, and I will take pleasure in it, and I will be glorified, saith the Lord." The house of God is, then, the place where God is to be more especially and publicly worshipped, and his ordinances dispensed; and, in this view, is a sacred place. This alone is a reason, why they, who go into the sanctuary, should keep their minds and hearts with great vigilance and care. II. We arrive at the same view, from the con- sideration, tliat it is the jylace icliere the commands and messages of God are more es-pecially dispensed to men. The sanctuary of the Lord is not the place in which men are to exhibit their own fancies, specu- lations and inventions, or doctrines at variance with the Gospel. It was never designed for such pur- poses. If an edifice is erected to be used for these ends, it is not worthy to be called the house of God ; and its dedication to him would be but solemn mockery. Its tendency would be to dishonor God, subvert the Gospel, and lead souls to ruin. The sanctuary is the Divinely appointed place for exhibiting to man the declarations and instruc- tions of the great Jehovah ; for inculcating those revealed doctrines of his Word, which disclose the perfection, the worthiness, the claims, and the will 242 THE SACBEDNESS OF of God ; whicli make known the character and state, the duty and safety of fallen man, as a sinner against God, guilty and condemned to endless death ; which call him to repentance and the abandonment of sin ; which direct him to the atoning Lamb, the Lord our righteousness, as the only name given under heaven among men whereby he can be saved ; — doctrines, which disclose the riches of the Divine wisdom and mercy in the wonderful method of sal- vation by the incarnation and atoning sufferings of God the Son, who has purchased eternal redemp- tion. It is the place appointed for exhibiting the principles and precepts, the invitations, offers, prom- ises, warnings and threatenings of the Gospel; — truths proclaiming that it shall be well with the righteous, and ill with the sinner ; — truths designed and adapted to instruct the mind, convince the con- science, transform the soul, and make man a new creature. These truths, though by carnal minds derided, and denominated foolishness, are yet de- clared and proved to be " the power of God unto sal- vation to every one that believeth ; to the Jew first and also to the Greek." That the sanctuary is the place where are to be exhibited the messages of God, and not the inven- tions of man, is plain from the Divine direction to him who is appointed to minister in the house of A HOUSE OF WOESHIP. 243 God. " Son of man, I have set thee a watchman unto the house of Israel. Therefore thou shalt hear the "Word at my mouth, and shalt give them warn- ing from me." " Speak unto them all that I com- mand thee. Diminish not a word. Be not afraid of their faces, lest I confound thee before them." The true ministers of the Gospel are ambassa- dors for Christ, sent, not to detail their own fancies and speculations, but to declare the messages of their Lord; to preach the unsearchable riches of Christ ; to labor, not to please men, but to convince them of sin, and persuade them to be reconciled to God. They are appointed to watch for souls, as they that must give account ; they are stewards of the mysteries of God. The command of Christ is : " Go ye into all the woiid, and preach the Gospel to every creature. He that believeth, and is bap- tized, shall be saved; but he that believeth not, shall be damned." The man of God is to study to show himself " approved of God, a workman that needeth not to be ashamed ; rightly dividing the word of truth." Hence an apostle, in discharging his high commis- sion, determined not to know, or make known, any thing, save Jesus Christ and him crucified. He la- bored indefatigably to win souls to Christ. He warned them, night and day, with tears. " Know- 244 THE SACREDNESS OF ing the terror of the Lord," he says, " we persuade men." " Now, then, we are ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God." Surely the Scriptures show that the house of God is de- signed to be sacred to the exhibition of Divine truth ; the Gospel of Christ ; the messages of God to guilty men. It is not wonderful, therefore, that it should be enjoined on men, in going to the house of God, to take heed to their steps, to keep, with great vigilance and care, their minds and hearts ; to take heed not only how, but what they hear. III. T.lie lioiose of God is tJie place tvTiere God meets his people^ receives their worship^ hears their prayers^ communicates wit\ and blesses them,. So it was in ancient times. In the tabernacle, and in the temple, God gave visible tokens of his presence. There he was known to be accessible to his people, when help was needed. When his people resorted to the sanctuary to seek God, they expected to meet him there. And there they did meet him, and ex- perience his presence and aid. Of this, the Psalmist had rich experience. Hence, in praying for one in trouble, he said : " The Lord send thee help from the sanctuary, and strengthen thee out of Zion." And, when banished a while from the sanctuary, his heart panted after God. "My soul thirsteth for A HOUSE OF WOESHIP. 245 thee, to see thy power and thy glory, so as I have seen thee in the sanctuary." On account of his happy experience of the Divine presence in the sanctuary, he thus expresses his ardent attachment to the place : " One thing have I desired of the Lord : that will I seek after ; that I may dwell in the house of the Lord all the days of my life, to be- hold the beauty of the Lord, and to inquire in his- temple." And, though under the Gospel dispensation,, there is less of the visible in religion than anciently,, yet there is no less of reality ; and we have no less- assurance now than had the ancient church, that God is present with his people still, and fills his sanctuary with his glory. Still, when his people resort to him aright, in the place where his honor dwelleth, they will find gracious answers to their- prayers, comforting manifestations of his presence,', and all needed help. Where is Jehovah's dweEing on earth ; where is the place of his honor, if not in the sanctuary? — the place where he is publicly ac- knowledged and worshipped ; where his own bles- sed truth and Gospel are dispensed ; .where his own ordinances are administered ; where his covenant is entered into, and its engagements sealed ; and where the united prayers and praises of his covenant people are offered ? There, still, his presence dwells, ; there, . IT 246 THE SAOEEDNESS OF still, his people may expect to meet Mm ; there, still, they do find him ; there the tokens of his presence are often felt, and always, when they are sought aright. Often, the mental eye of his people sees his glory in the sanctuary. Nay, often, the effects of his presence are visible to the eye of sense. Often, the power of the Holy Spirit is mani- fest in the house of prayer, accompanying Divine truth to the conscience ; moving upon the minds of men ; convincing them of sin ; producing contrition ; subduing and transforming their hearts; bringing them out of darkness into light, from death unto life ; and putting a new song into their mouth, even praise unto Grod. Often are his people greatly re- freshed and comforted, and strengthened for their warfare, while waiting upon God in his house. And is not that a sacred place where God deigns to dwell, meet his people, receive their worship, hear their prayers, accept their praises, commune with their spirits, and refresh their souls ; thus giv- ing them strength for their journey ? and where he translates souls from death to life ? Then it con- cerns men to take heed to their thoughts and their hearts when they go to the house of God. IV. The sacredness of the house of God, and the responsibility of those who resort to it, are fur- ther obvious from the consideration that the place is A HOUSE OF WORSHIP, 247 peculia/rly wnch' the inspectimi of tlie Twly^ Jieart- eearching God. The eyes of the Lord are indeed in every place, beholding the evil and the good. But, with a more special scrutiny, does he inspect the place where his honor dwells ; where he makes his gracious overtures to men ; and where they profess to worship him and take his covenant into their mouth. He indeed takes notice of those who neg- lect the sanctuary, and do not frequent the house of God ; and he takes notice also of the reasons why they do not ; and will bring every work of theirs into judgment. But no less vigilantly does he take cognizance of those who resort to his house. He takes particular cognizance of those who go into his house as ambassadors, spiritual guides. He notices with what views and motives they have assumed the holy office and entered on their work ; — whether from love of truth, or love of something which is at variance with the truth ; whether they are seeking the glory of God, the advancement of truth and holiness, and the sanctification and salvation of men, or a private interest ; whether they strive to obey and please God, or labor to please men. He notices whether they preach the truth, or their own inven- tions ; with what motives they labor, and what ends they seek ; and he will bring all into judgment, and reward them accordingly. He takes notice, also, of 248 THE SACREDNESS OF those who go to his house as hearers ; with what motives they are influenced in going, and how they demean themselves in the house of God ; whether they are light, and frivolous and vain, or serious, attentive and devout ; whether they are merely for- mal worshippers, or worship him in spirit and in truth. If Divine truth is exhibited, he notices who are pleased with it, and receive it in love ; and who are displeased, and reject it. K doctrines are ex- hibited which are at variance with the true Gospel of Christ, he sees who are pleased vsdth the exhibi- tion, and whose hearts are made sad. He notices, and with approbation too, all the holy motives, sin- cere aims, pious desires, secret tears and fervent prayers of his true children and worshippers ; and will remember them for good. And he notices also, with displeasure, all the heartlessness and hypocrisy of the pretended worshipper ; of those who have not the love of God in them ; and he will record it against them. Hear his own declaration : " And all the churches shall know that I am he which search- eth the reins and hearts ; and I will give unto every one of you according to your works." And now is that eye, which pierces through all disguises, directly and emphatically fixed upon every soul that enters the house of God, scanning all his emotions, with a view to the judgment ; surely then, it concerns him A HOUSE OF WORSHIP. 249 who enters there, either as preacher or hearer, to keep his mind and heart with great vigilance and care ; for it is a place of awfal responsibility. " All tilings are naked and open unto the eyes of him with whom we have to do." God watches, with a jealous eye, the place where his honor dwells ; and he will hold men accountable for the manner in which they treat it, and for their feelings in relation to it. " He will bring every work into judgment, with every secret thing." V. I name one other consideration, showing that the sanctuary is a solemn place. It will he a savor of Ufe unto life^ or of death unto death, to those who attend upon it. As it is a place where are wielded the grand appointed means of salvation, — where the Gospel is preached, — where men are in- structed in the things which belong to their peace, they either repent and become wise unto salvation, or incur the guilt of hearing and rejecting the mes- sages of God, the offers of a Saviour ; and thus bring upon themselves an aggravated destruction. In such circumstances none can remain stationary. They grow better, or grow worse, according as they keep their hearts and minds, or treat the truths and mes- sages of God. If they listen to, receive, and obey the messages of God, the holy doctrines of the Gos- pel, repent, submit to God, and follow Christ, they 250 THE SACEEDNESS OP develope the character of children of God, and show that they are becoming meet for heaven. If they disregard, disobey, and reject the messages of Grod's grace, refuse to repent and submit to Christ, they become hardened in sin, augment their guilt, and show that they are ripening for an aggravated de- struction. To one or the other of these destinies are' all tending, who enjoy the divinely appointed and appropriate privileges of the sanctuary. An apostle, alluding to these different results, said : " For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. To the one we are the savor of death unto death, and to the other the savor of life unto life. And who is sufficient for these things ? " Who is sufficient to bear such responsibility, to dispense truths and bear privileges to men, which will have such a bearing upon their eternal destinies, according as they treat them now ? Surely it concerns them, who preach or hear the Gospel, who tread the courts of the Lord, or have opportunity to do it, to guard well their steps, to take heed to their thoughts and hearts. The place is rendered solemn in consideration of the momentous results which will follow from attending upon its privileges. "When these are properly re- ceived, they will save the soul. When they are abused, they render eternal death far more deadly. A HOUSE OF WOESHIP. 251 This Christ himself teaches: "It shall be more tolerable for Sodom and Gomorrah, in the day of judgment, than for you." Such, then, being the sanctuary of God, there are good reasons why, in going to it, we should be cautious to keep our steps. It is a place sacred to the worship and honor of Jehovah ; a place where his truths and messages are especially dispensed to men ; where he meets, communes with, and blesses his people ; the place which is emphatically under his constant inspection, and which has an immense bearing, for good or ill, upon the eternal destinies of men. Men should take heed to their steps, whether they enter this sacred place as professed ambassadors of the Lord, or as hearers of the Word ; lest the former be found exhibiting their own specu- lations and inventions for the truth of God, offering strange fire upon the altar of the Lord, deceiving souls to their ruin, involving themselves in the awful guilt and curse of betraying their sacred trust ; — or the latter, while pretending to be the worshippers of the Lord, be seen, by the Searcher of hearts, to be destitute of love to him, and influenced by un- worthy motives, and be found offering the sacrifice of fools, which wiU be neither acceptable to God, nor profitable to themselves. Several reflections are suggested by this subject. 252 THE SACREDNESS OF 1. We learn, that to build the house of God and give attendance at the sanctuary, merely, is not sufficient to secure the approbation of heaven, or the salvation of the soul. Men may do this, and yet withhold their hearts. They may go to the house of God from very unworthy motives. It may be to gratify curiosity, to hear some display of human elo- quence, to witness some rhetorical flourish, to listen to some moving appeal to the passions. Or it may be, perhaps, to hear the holy, humbling, transform- ing doctrines of the Gospel cried down, mutilated or explained away ; and to listen to something, in their stead, more congenial to the natural heart — doctrines, which quiet anxiety about the future, which deny the necessity of a painful conviction of sin, and of repentance, of regeneration, and earnest striving to enter into life. Or, they may do it to pacify con- science, thinking that the giving of their attendance upon the services of the sanctuary will amount to a righteousness which will procure acceptance with God and the salvation of their souls ; though they withhold from God their hearts. But more than this, we are shown, is requisite to secure acceptance with God and eternal life. "We must wait upon God in his house with proper feelings and motives, with an eye to his glory, with delight in his wor- ship, with faith in his declarations, and a reliance on A HOUSE OF WOESHIP. 253 Christ ; witt a desire to hear, receive, and obey his truth, and be conformed to his will. We must obey the Gospel, and become the true, spiritual worship- pers of God, if we would secure his favor and obtain eternal life. 2. "What cause have we for thankfulness and praise that the holy Sovereign of the universe deigns to have a dwelling-place on earth. That the incom- prehensible God, who is so devoutly adored by the glorious hosts of heaven, should condescend to ac- cept, and fix an abode among the sinful children of men, where he may be met and worshipped ; where his presence may be enjoyed, and his grace and help obtained. From this interesting fact we derive our encouragement, and from it results our duty to build the house of God, and consecrate it to him, and there to meet him, and there wait on him as a present God, as a covenant God, reconciled in Christ to them who believe. A belief of this fact has led to the recent changes in this house of worship, by which it is rendered more commodious, comfortable and pleasant, with the understanding that it is to be ap- propriated exclusively to the worship of God and the purposes of religion ; and, through the Divine blessing on the efforts made, the building is so far completed as to be ready to be consecrated to him, in honor of whom it has been erected. 254 THE SAOREDNESS OF " But will God indeed dwell on the earth ? Be- hold the heaven and heaven of heavens cannot con- tain thee, how much less this house that I have buUt." Yes, God deigns to dwell on earth, and ac- cept the abode prepared, in accordance with his direction, for the honor of his name. Then let us bring and offer this house to him, which has been erected for the honor of his worship. Long have we experienced inconvenience from want of a stated, commodious, comfortable place of worship. And having provided this, let us give it np to him in hope that he will accept it, and deign to dwell in it, and make it the birth-place of many souls. We know not its destiny, nor how it may affect the des- tinies of men. It may be destroyed : it may be de- filed and perverted. Instead of being the gate of heaven, it may become a broad highway to perdi- tion. We cannot keep it. We shall not live to guard it. We would, then, commend it to him who is able to preserve it, and make it the birth-place of souls for many generations. And now, my brethren, we are here, before God, for a solemn, joyful purpose. Not only are angels witnesses to our doings ; but the eye of him, who searches the reins and the heart, is upon us. He requires more than an external offering. Let us then, first, renew the consecration of ourselves and A HOUSE OF ■WOESHIP. 255 our children to Mm ; and remembering that if we regard iniquity in our hearts, the Lord will not hear, let us banish every improper feeling from our breasts, and with united hearts and prayers, consecrate this house to God. Eternal Jehovah ! Possessor of the universe, who hast a glorious residence in the heaven of heav- ens, thou hast no need of earthly temples ; but we have need of them, and we need thy presence in them. This house built with hands, for thy worship and honor, we now bring, and dedicate to thee. God, the Son ! Atoning Lamb ! Saviour of the lost ! we dedicate it to thee. Spirit of holiness ! Sanctifier of the soul ! we devote this house to thee. Adorable Trinity ! Father, Son, and Holy Ghost ! to thee we consecrate this pulpit. May it never be desecrated by the inculcation of instructions which shall cause men to err from the light ways of the Lord. May it ever be sacred to the exhibition of those holy, unadulterated doctrines of the Gospel, which are mighty, through thy power, to transform and save the soul. To thee we consecrate this sacramental altar. Let it be a place where the gracious Redeemer will ever meet, commune with, forgive, refresh, and bless his believing friends, whenever they shall seek him here. 256 THE SACREDNESS OF To thee "we consecrate these seats. May they be filled with those who shall reverence thy name, heed thy truth, and by it become spiritual worship- pers, and thus wise unto salvation, through faith in Christ Jesus. That orchestra we dedicate to thee. There may the performers of sacred song offer acceptable melo- dy to God, and become prepared, in long succession, to sing thy praise in nobler strains in the bright world above. The vestry below, these walls, this whole edifice, so far as pertains to a place of worship, God of Re- demption! we devote to thee. To thee, to thy worship and honor, to the dispensation of thine own blessed truth and ordinances, we solemnly dedicate this temple, made with hands. " O Thou, that dwellest between the cherubims, shine forth." Accept, we beseech thee, this offering at our hands. Here let thy presence dwell, thy power be manifested, thy name be glorious. Here may thy favor and the blessing of thy grace be ac- ceptably sought, and largely partaken by us in our earthly pilgrimage. Here may our children, and children's children, down to distant generations, be taught the whole character and counsel of God, be emancipated from sin, and made meet for heaven. Lamb of God ! Saviour of sinners ! Author of A HOUSE OF WORSHIP. 257 eternal redemption for all who obey thee ! here let thy atoning blood be effectually applied for the re- demption and forgiveness of many a lost and perish- ing sinner. Spirit of grace ! let thy presence and power be gloriously visible here, in wielding the truth, which is thy own sword, convincing the consciences, sub- duing the hearts, and transforming the souls of un- numbered multitudes, and in sanctifying them for heaven. God of our salvation ! may we of this dying as- sembly, and they who shall come after us, be so beneficially affected, and effectually blest by thy residence in thine earthly courts, that after we shall have passed off, in successive generations, from this stage of action ; after earthly temples shall be de- molished, and the earth itself shall be dissolved ; we may be gathered into thy glorious temple above, prepared to join the bright and blessed hosts of heaven in rendering nobler worship, adoration and praise to Father, Son, and Holy Ghost, through end- less ages. Amen. SERMON V. THE IMPOSSIBILITY OF SERVING GOD AND MAMMON. Mat. VI. 24. Ye cannot serve God and mammon. Mammon is a Syriac word, -wliicli signifies gain. It more especially denotes 'riches. Bl^t iWmay denote whatever else of a worldly nature we consider gain to us ; as honors, preferments, worldly applause, plea- sures, ease, the indulgence of the appetites ; all ob- jects of a worldly nature, as the lust of the flesh, the lust of the eye, and pride of life. These are mam- mon. To seek any of these objects, as one's chief good, is to serve mammon. The word appears to be used as the name of an idol. So we find the covetous, the inordinate lover of riches denominated an idolater. He is a devotee of mammon. These objects are here personified under this name, and represented as the master which some men serve. It is extremely obvious that many regard mammon, in some of its forms, as their chief good, and seek IMPOSSIBILITY OF SERVING GOD AND MAMMON. 259 it as constituting their cMef enjoyment. They de- vote to mammon their minds and hearts and hands. But the Saviour here shows us, that they who do so are not the servants of God. " No man can serve two masters. For either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye ca/rmot serve God and mammonP We have here a position strongly asserted. The Saviour does not say ye should not, but ye cannot, serve God and mam- mon. Two or three considerations will demonstrate the truth of this position. 1. TTiese masters prefer apposite claims. A ser- vant may follow two masters, as long as they keep together. Bu^^if they part, and proceed in opposite directions, he can follow but one of them. God and mammon have claims so opposite, that no one can yield obedience to both. God claims the heart. He requires that men fix their affections on him, and regard him as their Supreme Good. Mammon also, claims the heart. He requires that his servants should place their affections on him, regard him as their chief good. God requires that men should lay up their treasure in heaven ; seek the things which are above. Mammon says, JSTo, lay up your treasure on earth ; seek the things which are below ; the things of the world, God demands that our minds and our 26D IMPOSSIBILITY OF SERVING hands, our time and attention, be all employed in subserviency to him and his glory. Mammon de- mands that these all be devoted to him. God commands us to deny ourselves and mortify our perverse carnal inclinations. But mammon says, No, gratify these inclinations. Walk in the si^t of your eyes, follow the desires of your ots^n hearts. Do the things you wish. God directs us to moderate our wishes, and be content with such things as we have. But the di- rection of mammon is. Grasp at all you see. Strive for all you crave. God directs us to maintain hon- esty, sobriety and integrity at all times. Mammon says, Be not over scrupulous in respect to these things ; especially if they are in your way. If you can accomplish your purpose better, dispense with them. At any rate accomplish your object. God commands us to observe the Sabbath day and keep it holy. But mammon says, Be not par- ticular. We read, the Sabbath was made for man. Make it subservient to your own ease, convenience, or worldly interest. The Divine directions are, " Seek ye first the kingdom of God and his righteous- ness." " Now is the accepted tinle." " Choose you this day whom ye will serve." " Acquaint now thy- self with him, and be at peace." But the sugges- tions of mammon are. Seek first the world. Secure GOD AND MAMMON. 261 a temporal good. And to religion it says, when pressing its claims for attention, " Go thy way for this time, when I have a convenient season I will call for thee." The Divine direction is, honor the Lord with thy substance; impart a portion for the support and spread of the gospel, and Christian institutions, and for benevolent and charitable pur- poses. But mammon says, keep what you have ; get what you can ; lay up. Waste nothing by giving for the spread of the gospel. Throw nothing away for such a purpose. " To what purpose is this waste ? " God requires us to live to him, to seek his inter- est and glory in all we do. No, mammon says, seek your own honor and interest, ease and pleasure ; live to yourselves. ?, Y$)u are your own. Thus these two masters make such opposite- claims, that no one can yield to both. Whoever obeys the will of God, and is devoted to his service, will, and must run counter to the claims and princi- ples of mammon ; and whoever devotes himself to ■ mammon — seeks, as his chief good, these worldly things and that gratification of self — does, and must run counter to the commands of God; and refuses his claims. No man can serve God and mammon, because, 2. Both cannot le served with the same class of feelings^ with the same character. The feelings and> 262 IMPOSSIBILITY OF SERVING character necessary to serve tlie one are in opposition to the feelings and character requisite to serve the other. As God is a holy Being, to serve him, one must have holy affections and dispositions ; must be spiritually minded ; must possess a holy character. He must love prayer and communion with God ; and love the diligent performance of the holy duties of religion. Now these holy spiritual affections and feelings are not possessed by the devotee of mammon. He is not inured to prayer and communion with God, nor accustomed to practise the self-denying, holy course of conduct which God requires, because he loves it. His feelings are selfish, sensual, worldly. He is carnally minded, and is devoted to the things of the flesh. Hence he is not prepared to serve a holy God ; and cannot be, while serving mammon, an object so opposite in its nature. So it was said to Israel, when they had fallen into the practice of idolatry, " Ye cannot serve the Lord, for he is an holy God." They could not serve him with their idolatrous hearts and wicked hands. They must cleanse themselves from sin ; — must abandon, with hatred, the service of idols, before they could serve a holy God. So on the other hand, as mammon is an unholy object, as it requires and enlists unholy affections only, and feelings which are carnal, and selfish, and worldly, the holy servants of God are GOD AND MAMMON. 263 not prepared to serve in his cause. They have not the qualifications requisite to Ibe the devoted ser- vants of mammon, an object so opposite in its nature to the God whom they love. To serve mammon in the sense of the text, sup- poses a love for these carnal, worldly objects, which will lead one to regard them as his chief good ; — the source of his highest enjoyment. Such an one is therefore disqualified for the enjoyment of God, as he has no love for holy objects. The character of God, and all those things which God requires, will then be repugnant to his feelings. So the devoted servant of God, finding his chief delight in the ob- ject he serves, and in the course he pursues, is dis- qualified for enjoying the opposite course, the things of mammon. To these things his feelings are averse. These two objects must have, each, followers like it- self. And as they are opposite in their character, so their followers must be opposite in theirs ; so opposite that both cannot serve the same object ; and no more can one serve both objects. He will either love the one, and hate the other ; or else he will hold to the one and despise the other. " Ye cannot serve God and mammon." But, 3. The position is confirmed ly other Scriptures. It is according to the tenor of Scripture, that car nal, worldly minded, selfish men, are not the servant 264 IMPOSSIBILITY OF SEKYING of God ; and that before they can serve God ac- ceptably, they must renounce carnal objects and an unholy course of conduct, which is, to renounce the service of mammon. It is obvious that among those who serve mammon, in the sense of the text, are they who love the world supremely. Such, the apostle teaches, are not the servants of God. " If any man love the world, the love of the Father is not in him." " For all that is in the world— the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world." " And the world passeth away, and the lust thereof, but he that doeth the wiU of God abideth for ever." Here we are shown that he that doeth the will of God, and he that loves the world, are opposite characters, — are not serving the same master. It is no less obvious, that to serve mammon is to be carnally minded, and to mind the things of the flesh. But it is wi'it- ten, " They that are in the flesh cannot please God." " The carnal mind is enmity against God ; is not subject to his law, neither indeed can be." What can be plainer than this, that no carnal, worldly-mind- ed man can serve God acceptably ? If the Scrip- tures are to control our convictions, we must regard it as for ever settled, that before a man can serve a holy God, he must abandon his present feelings and course, and become a new man. GOD AND MAMMON. 265 4. Bo not facts illustrate and conjh^m tMs senti- ment ? Look at your neiglibor, or at that man, whoever lie may be, who is serving mammon ; pursuing the gratification of his sensual nature ; manifestly de- voted to the world as his chief good ; regarding it as the source of his highest enjoyment ; — and what is your conviction ? Is he prepared to serve God ? Does he manifest any feelings which are in unison with the holy service of God ? Is he prepared, think you, to find delight in prayer and meditation, and in the self-denying, holy duties, which God requires ? Does he take pleasure in the religious duties of the closet, the family, and the sanctuary ? Does he find time and disposition to observe them punctually % Is he ready to aid the cause of Christ and the gos- pel by his efforts and substance ? Or rather, is it not too apparent that the feelings of his heart are averse to all these objects; that he is far from being prepared to yield to the claims of Jehovah ? Does he not manifest, that with the feelings he now has, and the course he is now pursuing, he cannot engage in or enjoy the spiritual service of God; and that he cannot serve God so long as he is devoted to an object so contrary to God in its nature and claims, as that which he is supremely seeking ? And does not the assertion of the Savionr here receive con- 266 IMPOSSIBILITY OF SERVING firmation, " Ye cannot serve God and mammon." True, a servant of God may possess wealth, and seek it, and value it, innocently. For he may make it subservient to the cause of Christ. He may employ it in doing good. He may, as all are required to do, use the world, as not abusing it ; but he cannot make religion, or the service of God, subservient to the cause of the world, and yet be a servant of the Lord ; he cannot serve God and mammon. From this subject we may infer, I. TTiat they, who cure not the true servcmts of God, a/re his enemies. God and mammon, or Christ and the world, constitute the two grand interests which enlist all men. And as none can serve both, he that is not on the Lord's side, a true servant of God, is a devotee of the world, a servant of mam- mon. He is serving that interest which is opposed to God ; of course is an enemy of God. The case admits of no neutrality. As these interests are op- posed to each other, he that is found in the interest of mammon, is opposed to God. As Christ has said, " He that is not with me is against me, and he that gathereth not with me, scattereth abroad." The thought is alarming, but cannot be evaded. Many, doubtless, are reluctant to admit it. They will ad- mit that they are not the true servants of God, and disciples of Christ ; but are slow to admit that they GOD AND MAMMON. 267 can be enemies. They claim a neutral standing. But this claim they must relinquish ; as no neutral character is admitted by our subject, no such is ad- mitted by Christ. O think of this. Are you then an enemy of God ? Surely you are, if you are not his cordial friend and servant. And have you con- sidered your position ? Are you duly aware of the stand you have taken ? An enemy of the infinite God, who can crush a thousand worlds to atoms in a moment, and blot out the universe at once ! And do you think of maintaining yourself in this position? O tremble for the result. Think how unequal the contest. Tremble and submit, lest his strong, arm crush and ruin you for ever. O aban- don your ground, without delay. Throw down the weapons of your rebellion, and fly to the atoning Lamb for pardon and safety. II. The servants of God, and the servants of the world, a/re going to eternity with very different p'os- pects. The courses they are pursuing are so opposite, that they must lead to very different results. The feelings and course of conduct to which mammon inures his followers, are such as utterly to unfit them to mingle with the servants of God in the coming world ; and must effectually disqualify them for participating in the same employments and en- joyments. 268 IMPOSSIBILITY OF SERVING The children of God, by serving a holy Being, become conformed to the Divine will, and prepared for the society and bliss of heaven. Their course not only includes the conditions of life, but at every step is farthering their preparation for the holy ser- vice and enjoyments of the heavenly state. Where- as the course pursued by the votaries of mammon, not only excludes a compliance with the conditions of pardon ; not only accumulates a fearful mass of guilt, but is leading the soul farther and farther from God, — strengthening impenitence and love of sin, a disrelish for holy objects, and a relish for car- nal things; inuring the soul- to the practice of sin, and disqualifying it more and more, at every step, for the service or the enjoyment of a holy heaven. Now, can it be, that men, whose character and conduct are so opposite in this life, are destined to the same state hereafter ? No, it cannot be. It is impossible. Eeason teaches that it cannot be ; — but that they who are so opposite in their character, must be consigned to different conditions in the world to come. They cannot enjoy the same con- dition. The objects and employments which will give delight to one class, would give pain to the other. Reason teaches that they must be separated, and placed in conditions as widely different, as their characters are opposite. It is clear to the eye of GOD AND MAMMON. 269 reason, that the course which the true servant of God pursues, the character he possesses, and the feelings which he cherishes, wUl qualify him for the enjoyment of God hereafter. This is the object he supremely seeks. And this object, the Scriptures assure us, he will obtain. And it is equally clear, that the course, the character and feelings of the servant of mammon, do unfit him for the enjoyment of God and heaven. These are not the objects he is seeking. Then, will not reason say, that to a holy heaven he cannot be admitted? and that if admitted there he could not be happy ? Hence, it will not be unjust, nor unreasonable, for Christ, in the day of reckoning, to separate them from the servants of God, and appoint them to regions of darkness and woe, where there is weeping and gnashing of teeth. It will be but giving them the fruit of their doings. They sought a perishable por- tion, and it fails them : and the consequence, though ruinous, is not unjust. As they sowed to the flesh, they must, of necessity, reap corruption. Hence, an apostle warns men of their danger. "Be not de- ceived. God is not mocked, for whatsoever a man soweth, that shall he also reap." And the Lord, in faithfulness, directs his prophet to sound the alarm. " Say ye to the righteous, it shall be well with him, for they shall eat the fruit of their doings. Woe 270 IMPOSSIBILITY OF SERVING unto the wicked, it shall be ill with, him ; for the reward of his hands shall be given him." " And these shall go away into everlasting punishment, but the righteous, into life eternal." III. Finally, my Tiea/rers^ permit the mqui/ry, Are you serving God, or are you serving mammon ? It becomes you to put this inquiry to yourselves. As there is no neutrality, it concerns us to know what master we are serving, one or the other ; and as God and mammon are so opposite in their character and claims, and in the rewards they bestow, it concerns us, not only to know which master we are serving, but to see that we have made the judicious choice. And now, do any hesitate in coming to a decision respecting the question, to whose service they wiU be permanently devoted ? Is it a matter of comparative indifference with any ? Is there no ground for choice ? And have you no preference ? Which master has the most reasonable claims upon your service ? Which is the most worthy ? Whose service best becomes reasonable and accountable beings, the holy service of God, or the carnal worship of mammon ? Which will best bear re- flection ? Which service will lead to the best re- sults ? Which master will bestow the best reward ? Whose servants are the most useful and happy in life, and composed and tranquil in the hour of death ? GOD AND MAMMON. 271 whose will be safest in the day of judgment ? Whose servants will have the best foundation for happiness, when this world shall pass away ; when not only riches and pleasures, yea, all the objects that consti- tute the worldling's god, shall perish; but when the world itself shall be dissolved, and the elements melt with fervent heat ? Whose servants will have the most durable portion ? whose have the anima- ting assurance of beiBig admitted to eternal mansions of bliss ? and whose, the appalling certainty, that the regions of dar£:nes8 and despair will be their everlasting habitation? Draw the comparison. Make a due estimate. ^Cdunt the cost, and choose ye whom j'e ^ will serve. Make the wise choice. Make that choiee, which will furnish no occasion for regret, ages aftei*^^ this world shall be no more ! SERMON VI. THE DOCTRINES OF THE CBOSS. Galatiajts VI. 14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ. No attentive reader of the epistles of Paul can fail to notice the peculiar stress .which the apostle lays upon the cross of Christ. , He mentions it with a frequency and an emphasis, which show it to have been, not only the grand theme ; of his preaching, but an object of his ardent love^ and the only ground of his hopes of salvation. "I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth." " For Christ sent me, not to baptize, but to preach the gos- pel, not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is, to them that perish, foolishness ; but unto us which are saved, it is the power of God." " For I determined not to . know any thing among DOCTRINES OF THE CEGSS. 273 you, save Jesus Christ, and him crucified." " God forbid that I should glory, save in the cross of our Lord Jesus Christ." "While others gloried in their conformity to the Mosaic law, and zeal in the ob- servance of external rites and religious duties, or in their learning, wealth, or accomphshments, he would glory only in the cross of Christ. The thought of glorying in any thing else was revolting to his feel- ings. And yet, if any man might glory in his own attainments, surely Paul njight. Brought up at the feet of Gamaliel, he was versed in all the learning of the Jews, and was^pot unskilled in that of the Greeks. ■ Yet, so- far fi^^pa' glorying in this, he sought rather to avoid a shpWiiilf learning, while preaching the gospel, le^t the cross '^ Christ should be made of none eflfect.; : v; "' ■ . ; ; .,:;■> Every distinctiottiiapp^Maining to the Jews' re- ligion, he could pre-ef^fently claim. " K any other man thinketh. that, he hath %hereof he might trust in the flesh,^ I more. Circumcised the eighth day ; of the stock of Israel ; of the tribe of Benjamin ; an Hebrew of the Hebrews ; as touching the law, a Pharisee ; concerning zeal, persecuting the church ; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus, my Lord." 274 DOOTEINES OF THE CROSS. Many and great were tlie toils, the privations, the perils, the persecutions, and the sufferings to which he was subjected, while preaching the gospel. These he cheerfully endured, for the sake of Christ. " Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, in re- proaches, in necessities, in persecutions, in distresses, for Christ's sake." Thus renouncing all trust and dependence on those things on which the men of the world dote, and of which they boast, the great apostle gloried only in the cross of Christ. But what is there in the cross of Christ that furnishes just ground fop- glorying? , The phrase is used figuratively, todenote^lthe crucifixion of Christ ; and it is to be understood, as denoting, beyond Christ's death, the effects of his death, and as in- cluding the great truths and doctrines involved and implied in the sufferings and dea^h of Christ for sinful men. It is then a comprehensive phrase, im- porting those great truths and doctrines which ap- pertain to the salvation of lost and guilty men, through the sufferings and death of the Lord Jesus Christ, which are able to make men wise unto sal- vation. These doctrines relate to the character and work of Christ, to the character and state of fallen man, the claims of God, and the conditions of salva- DOCTRINES OF THE CROSS. 275 tion. These were tie truths which Paul exhibited, wheu preaching the cross to Jews and Greeks. In the comprehensive doctrine of the cross is the gkyrious trut\ that the Son of God has made am, atonement foi' the sins of the wo^^'ld. We are shown in the Scriptures that he is the Son of God ; the brightness of his Father's glory, and express image of his person ; and he thought it not robbery to be equal with God ; that he was the eternal Word, who was in the beginning with God, and who was God ; that he was made flesh, and dwelt among us.; that, having assumed a human na- ture in union with, his divine, " and being found in fashion as a man, he E^o^bled himself, and became obedient untQ_ d%ath, eyen the death of the cross." He was sinless ; yet, stthding in the place of sin- ners, as mediator, under Ithe law which had been transgressed by us, he was obnoxious to its penalty, our iniquities being laid on him. Hence he fell a victim to incensed justice, as our substitute. He gave his life a ransom for ours, and thus became " the propitiation for our sins, and not for ours only, but also for the sins of the whole world." The obedience, sufferings, and death of this adorable personage, in the place of man, has magnified the law, and made it honorable, and has hence opened the way for God to be just, and yet bestow pardon and salvation on penitent offenders. 276 DOCTRINES OF THE CROSS. This doctrine of the atonement for the sins of men by the sufferings and death of the Lord Jesus Christ, is the grand pillar, on which Christianity rests. Eemove this, and the whole fabric falls to the ground. Nullify this, and you take away the last hope of a guilty, perishing world. Annihilate this, and you annihilate the only name under heaven, given among men, whereby a sinner can be saved. Has the Son of God subjected himself to the excruciating death of crucifixion to atone for the sins of men, and to redeem them from the penalty of the violated law ? Then^ (mother tnuth imported hy the cross is, that mankirid a/re in a state of guilt amd condemnation. They have destroyed them- selves, are in a self-ruined, lost, and perishing condi- tion, utterly unable to relieve themselves. If it were not so, there would have been no need of the cross, no necessity for the incarnation, sufferings, and death of the glorious Son of God. So lost were they, such was their ruin, we are shown by the cross, that no other than a personage of infinite dignity and worthiness could atone for their sins ; no other than an Almighty Redeemer could ransom them from the claims of justice, and deliver them from the fearful penalty of the broken law. And we further see, in the cross of Christ, as DOCTEINES OF THE CROSS. 277 preached by the apostle, that mankind are not mere- ly in a state of condemnation, for having transgress- ed Jehovah's law once, or in a few instances ; hut they are in a sinfal state, a state of entire moral de- pravity, are dead in trespasses and sins, under the dominion of the carnal mind, which is enmity against God. The plan of salvation through the atonenient of Christ, is based on the fact that the human race is in a state of utter ruin. " Because we thus judge, that if one died for all, then were all dead." Further, the doctrine of regeneration is also m- cluded in the preaching of the cross. The great object of Christ's atoning death was to rescue men from sin and condemnation, and raise them to hoHness and eternal life. But as they are dead in trespasses and sins, devoid of holiness, they must be renewed to holiness, raised to spiritual life, delivered from sin's dominion, or they cannot be saved. The necessity of this is taught by the Saviour. " Except a man be born again, he cannot see the kingdom of God." And the apostle, in preaching the cross, taught the same. " They that are in the flesh cannot please God." " And you hath he quick- ened, who were dead." " We are his workmanship, created in Christ Jesus unto good works." " If any man be in Christ," interested in his redemption, " he is a new creature." " According to his mercy, he 19 278 DOCTEINES OF THE CROSS. saved us, by the washing of regeneration, and re- newing of the Holy Ghost, which he shed on us abundantly, through Christ Jesus, the Saviour." The doctrine of the cross involves the fact of the necessity of repentance. The sinner must hate and forsake his sins, or, notwithstanding the atonement by Christ's death, he will be excluded from the kingdom of God. " Except ye repent, ye shall all likewise perish." It includes, also, the doctrine of the necessity of faith in Christ. With a sense of his lost condition, and a conviction of utter un worthi- ness and helplessness, he must give up the soul to God, with simple reliance on the merits of Jesus Christ. " This is the work of God, that ye believe on him whom he hath sent." " He that believeth and is baptized, shall be saved ; and he that be- lieveth not, shall be damned." Another great t/ruth^ involved in the doct/rine of the cross, is that of justification hy grace, through faith in Christ. That sinful man, who is exposed to death eternal, and desei'ving of it, can, by repent- ing and believing, be pardoned and justified before God, is a fact, that rests entirely on the atoning suf- ferings and meritorious death of Christ. Nothing but the atonement of Christ opens the way for the sinner's pardon, renders his forgiveness consistent, or his justification possible. It is a privilege which DOCTEINES OF THE OEOSS. 279 comes from his righteousness alone. " Christ hath redeemed us from the curse of the law, being made a curse for us." " He is the end of the law for righteousness, to every one that believeth." Be- lievers are "justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth, to be a propitiation, through faith in his blood." Here was the grand theme of the apostle's preaching. He made annunciation of a new and glorious way of salvation for lost men, through the righteousness and blood of Christ. He preached that, because Christ, by his sufferings on the cross, has vindicated justice, and honored the law, God can, and does, offer pardon to rebels. The reconcil- iation of man vs^ith his Maker comes only through virtue of the cross. It is God in Christ, who is " re- conciling the world unto himself, not imputing their trespasses unto them." " For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." This is the ground on which mercy and truth meet together, righteousness and peace embrace each other. See- ing God could be just, and yet justify the penitent believer, angels, filled with, joy, hasted to bring the tidings to earth, shouting, as they flew, " Glory to God in the highest, on earth peace, good-will to men." 280 DOCTRINES OF THE CROSS. The sovereignty of the di/vine mercy m the corme/r- sion, sanctification^ cmd solvation of men, is also in- volved amd implied in the doctrine of the cross of Christ. This tlie apostle clearly exhibited in preach- ing Christ crucified. In the cross of Christ we see that the salvation of any of our fallen race is all of God, and all of grace ; that the prerogative of heal- ing and saving any was purchased by atoning blood, by the meritorious death of the Son of Grod ; that it is with God, as his rightful prerogative, to have mercy on whom he will have mercy ; that, as sinners con- tributed nothing to the atonement, they can have no claim to mercy or favor, on account of it. The atonement does not alter their natural character, nor lessen their iH desert. Their character remains the same, as though no atonement had been made, and will so remain, unless God, of his own will, or sove- reign goodness, interpose and change them, make them trophies of his grace. This, God is under no obligation to do for any ; for all have sinned, and are justly condemned, and deserve to perish, as all must and would, if left of God ; in which case, the sufferings and death of Christ would have been fruit- less and unavailing. That all would continue in their naturally chosen course, overlook the cross, reject Christ, and neglect his salvation, if left to themselves, is abundantly evident, both from the DOCTRINES OF THE CROSS. 281 apostle's preaching, and from facts. Their unwil- lingness to serve God is sucli that the Saviour com- plained, " Ye will not come to me, that ye might have life." Nay, he further said, " No man can come to me, except the Father, which hath sent me, draw him." Coming to Christ implies a willingness to come to him ; and no man can come unwillingly. It must be a voluntary surrender, or there is no coming at all. But, as all are naturally unwilling, their unwillingness will prevent their coming to Christ, so long as it continues. Unless it is subdued and removed, no sinner will be found submitting to Christ, and embracing him. But this unwillingness is such, that no sinner will, of himself, remove it. It is the disposition which he voluntarily cherishes and loves. Hence, unless God interpose and subdue this perverseness, and dispose the sinner to surrender to Christ, he never will be found willing, never will come to Christ. But this, God is under no obliga- tion to do. Sinners are ill-deserving. They are in a state of rebellion. God would be just, were he to destroy them. Therefore, if he does interpose, and subdue and renew the perverse hearts of any, and render them willing to submit, it must be of his own self-moving goodness, of his own free, rich, sovereign grace. According to the good pleasure of his own will, he works in men, when and where it seemeth 282 DOCTEINES OF THE CROSS. good in his sight, both to'-will, and to do those things, which are pleasing to him and connected with their salvation. And this accords with the apostle's state- ments, when preaching Christ crucified. Speaking of those who do come to Christ, who are truly con- verted, he says, ascribing it to God's sovereign good- ness, " Of his own will begat he us, with the word of truth." " And yon hath he quickened, who were dead in trespasses and sins." Again, " We are his workmanship, created unto good works, which God hath, foreordained that we should walk in them." Again, " Who hath saved us, and called us with an holy calling, not according to our works, but accord- ing to his own purpose and grace, given to us in Christ Jesus, before the world began." Again, "Not by works of righteousness which we have done, but according to his mercy he saved ns, by the washing of regeneration, and the renewing of the Holy Ghost." Nay, more, the apostle considered the fact here disclosed, as cause for perpetual thanksgiving and praise. " For we are bound to give thanks always to God for you, brethren, beloved of the Lord, be- cause God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth ; whereunto he called you by our gospel, to the obtaining of the glory of our Lord DOCTEINES OF THE CROSS. 288 Jesus Christ." The prophetic declaration or promise of the Father to the Son, assuring him, that he should not suffer and die in vain, — " Thy people shall be willing in the day of thy power," shows that, when Grod interposes his power, or pours out his Spirit, then, to whatever extent it seemeth good in his sight, sinners are rendered willing to submit to Christ. These representations are in accordance with fact. In the Pentecostal season of divine power, when the Spirit of God was so copiously poured out, what wonderful, glorious effects were the result ! Thou- sands were convicted of sin, were subdued, and be- came willing to submit to Christ and receive the gospel. And so it was, in other seasons of the out- pouring of the Spirit in the kpostolic age. Men were made willing to submit to Christ, and embrace, and obey him as the Saviour of sinners. Thus it has been, and is still, in every genuine revival of re- ligion. By the power of the Holy Spirit, which is then given, in God's self-moving, sovereign good- ness, and grace, sinners are brought to Christ by the convicting and subduing power of the Holy Spirit. TTie doct/rme of the cross, further, includes the mteresting truth, that God will ca/rry forward and perfect the worh of holiness, which he legins in any, cmd finally consummate their salvation in heaven. 284 DOCTRINES OF THE CROSS. In preaching the cross, the apostle preached this doctrine. " Being confident of this very thing, that he which hath begun a good work in you will per- form it until the day of Jesus Christ." He taught that God would keep alive, in those he had renew- ed, a disposition to cleave to Christ and press for- ward in faith and holiness, till their victory shall be complete. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified ; and whom he justified, them he also glorified. What shall we then sayil to these things ? Who shall lay any thing to the charge of God's elect ? It is God that justifieth :'■ who is he that con- demneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Who then shall condemn the saints, the trophies of grace ? God the Father elects and justifies them ; God the Son died to redeem them ; and God the Spirit re- news and sanctifies them. These truths belong to the doctrine of the cross of Christ, and are denoted by the expression in the text, " the cross of our Lord Jesus Christ." This is evident from the fact, that these are the great truths DOCTRINES OF THE CROSS. 285 on whicli the apostle dwelt in his preaching. These were the themes which filled and fired his soul. In these he gloried. And he gloried in them for good reasons. These truths are all connected with Christ a^u- cified for sirmers^ all point to that as the centre, all serve to develope the method of salvation, by the vicarious sufferings and death of Christ : glorying in them is but glorying in Christ. These truths are the 'power of God unto the sal- vation of sinners. " I am not ashamed of the gos- pel of Christ ; for it is the power of God, unto sal- vation, to every one^that believeth." These doc- trines not only di^lope tlie method of salvation, de- vised for guilty matLj'¥y. a .grucified Redeemer ; but they are adapted to save. ' They are the appointed instrumentality, in the hand of God, of effecting their salvation. They are the truths which, in fact, save men, who believe, receive, love, and obey them. IS'o other system of truth brings forgiveness, reconcil- iation, and peace with God. No other is adapted like this, to show man his true character, condition and need; to humble, subdue and transform the soul ; or, in fact, does produce these results. These truths, while they bring salvation to man, mcrihe the whole worTc of marHs salvation to the free., rich, sovereign grace of the Triime God. None 286 DOCTEINES OF THE CROSS. others do so illustriously display tlie divine wisdom, power, benevolence, and grace. Was not the apostle right, in the object of his glorying? Did not Heaven approve his course? And did he not find a crown of glory in reserve for him in heaven, when he finished his earthly service ? And is there not a crown of glory laid up in heaven, for all who, in like manner, glory in the cross of the Lord Jesus Christ ? And now, my hearers, do we glory in the cross of the Lord Jesus Christ ? Do we believe, receive, and rest upon these great truths ? Do our hearts cheerfully respond to what these doctrines disclose, of the character and will' of "Grod : of the character and claims of Christ; of the f^ful nature, ruined state, and perishing need of main ;, aud of the way, and the conditions of salvation? Are 'any reluctant to admit what these truths reveal, trnwiUing to sub- mit to what they require, or disaffected towards this method of salvation ? Do any prefer some other way of life ? Do you choose a system, which will allow you to ascribe salvation to your own worthy deeds ? "Would you glory rather in doctrines, which teach the final salvation of the whole human family, be their character what it may, in this life ? Or would you glory in a system which disrobes the Sa- viour of his divinity, and thus annihilates the atone- DOCTRINES OF THE CROSS. 287 ment, wMcli denies the demerit of sin, as it denies the necessity of the atonement, and thus makes the cross of Christ of none effect ? Would you glory in these, or in any other doctrines or system, con- trary to that denoted by the cross of Christ ? You would deviate widely from the resolution and ex- ample of Paul. " God forbid that I should glory, save in the cross of our Lord Jesus Christ." And you would meet his divinely inspired anathema also : " Though we, or an angel from heaven, preach any other gospel than that which we have preached, let him be accursed." You resist the doctrines of the cross, at your peril. But why not, in accordance with the example of the great apostle, glory only in iftie cross of Christ? In that method which eternal mercy has prepared, to save rebellious, self-rumed man, con- sistently with the honor of his law and justice ? Why *nclt^ like him, glory in these great truths, which^lay* open and propose this method to us ? Trilths, which so magnify the wisdom and love of God, the benevolence and grace of Christ, and which are so reproving, purifying, and transforming to sinful man, which are the power of God to salva- tion ? Why not exult in a method, which so exalts Jehovah, so honors the Saviour, and the Divine Spirit, whUe it saves those so guilty and lost, from 288 DOCTEINES OF THE CROSS. such, a depth of ruin ? "Why not rejoice in a method, which saves ill-deserving sinners, in a way that magnifies the riches of sovereign grace, and will cause glory and adoration, thanksgiving and praise to redound to the Triune God, throughout eternal ages ? Are the doctrines of the cross fool- ishness to any? Remember it is to them that perish. Is the gospel, in its true features and spiritual excellence, hid from any ? " It is hid from them that are lost." Are the preciousness of a Sa- viour, and the matchless wisdom and grace of the plan of redemption concealed from any? It is proof that the God of this world has blinded their minds in their unbelief, lest the light of the glorious gospel of Christ should shine unto them. See the impiety and' the danger of so doing. Rather be constrained, like the apostle, to " count all things but loss, for the excellency of the knowledge of Christ." Let the great truths which appeAain to Christ and him crucified, be your most ini^pesting theme of contemplation. Let them be believed, received, and obeyed, and thus make you wise unto salvation. Let this method of saving lost men by grace awaken your warmest love, your liveliest gratitude, and constrain you to depart from all iniquity, to give yourselves away to Christ, and to live, henceforth, not unto yourselves, but unto him who died for you and rose again. DOCTEINES OF THE CEOSS. 289 In conclusion, if the cross of Christ, as here ex- plained, is worthy to be thus gloried in, if it is just ground for glorying, then we see the guilty, perilous attitude of those who despise and reject it. The doctrines of grace, which appertain to the sufferings and death of so glorious a personage, to purchase redemption and salvation for guilty, self-ruined man, cannot be despised and rejected, without deep impi- ety, — aggravated guilt ; without putting the soul to infinite hazard. It is despising the richest display of divine perfections, that Jehovah has ever made, and contemniag the only method, by which sinful man can be saved. " He that despised Moses' law died without mercy under two or three witnesses : Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace ? " Have a care of your treatment of the cross of Christ. SEKMON VII. THE PERILS AND THE SAFETY OF THE CHURCH, BxoDTJs ni. 8. And Moses said, I will aow turn aside, and see this great siglit, why the bnsh is not burnt. Moses, by a very remarkable provideDce, was raised up to deliver Israel from their oppressions in Egypt ; and, though ignorant of his own destination to this work, still his breast glowed with deep feel- ing for his injured brethren. As he went abroad, and saw the cruelty with which they were treated, his indignation was enkindled against their unfeel- ing oppressors, and his soul burned to see his people avenged of their wrongs, and released from their sufferings. And he gave vent to his feelings, on a certain occasion, which made it necessary for him to flee from Egypt for his own safety. Seeing an Egyptian task-master cruelly beating a Hebrew, he could forbear no longer, but slew the Egyptian, and PERILS AND SAFETY OF THE CHURCH. 291 Hd him in the sand. But, finding that the transac- tion was discovered, and that _ Pharaoh sought to take his life, he fled into Midian, where, for years, he dwelt in retirement, keeping the flock of the priest of Midian ; relinquishing, doubtless, all thought of ever being able to deliver his suffering people from the power of their oppressors. But when Jehovah's time had come, he appeared to Moses in the desert of Midian, and made known to him his purpose to send him to deliver Israel from their cruel bondage, and to conduct them to the promised land. The circumstances of this wondrous appearing of the Lord to Moses, are detailed in the connection. Moses had led the flock to the back side of the desert, even to Horeb, afterwards called the Mount of God. And then, the angel of the Lord appeared unto him, in a flame of flre out of the midst of a bush. Moses was surprised at so unexpected a sight ; but his surprise was increased, on perceiving, that the bush, though enveloped in flame, was not consumed, or impaired. And, as Moses thought to draw near to examine this wonderful phenomenon, the Lord called to him from out of the midst of the bush, and forbade his drawing near, and directed him to put off his shoes, as the place on which he stood was holy. And the Lord further said to him from the midst of the flame, " I am the God of thy 292 PERILS AND SAFETY father, the God of Abraham, the God of Isaac, and the God of Jacob. I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their task-masters; for I know their sorrows ; and I am come down to deliver them ont of the hand of the Egyptians, and to bring them up out of that land, unto a good land, and a large, unto a land flowing with milk and honey." " Come now, therefore, and I will send thee unto Pharaoh, that thou may est bring forth my people, the children of Israel, out of Egypt." I. The bush burning, yet not consumed, may be used to illustrate the afflictions of Israel in Egypt ; the afflictions of the Church in the world ; and the conflicts of individual Christians. 1. We will attend to the ilhbstraUon which it affords of the afflictions and preservation of the ■ Israelites in Egypt. The flame, it is said by critics, was not in a cedar, but in a bramble or thorn bush. Such being quick- ly consumed ordinarily, the continuance of this bush was the more surprising. This emblem may suggest the feebleness of the Hebrews in Egypt and the ease with which they might be consumed. And as the bush was enveloped in flame, so the Israelites were in ex- treme distress. They were experiencing afflictions and treatment, which were suited to exterminate OF THE CHURCH. 298 them ; and which, in the ordinary course of things, would have done it. When a new king arose, that knew not Joseph, he looked upon the increase and prosperity of the Hebrews with a jealous eye, and apprised his nobles, that this people were becoming more and mightier than they ; and that it was ne- cessary to adopt some crafty, politic measures, to prevent their rapid increase ; lest in case of invasion they should join with the enemies of the king, and deprive him of his crown, or effect their own escape from his hands. Accordingly, in prosecution of their policy, they placed over the Israelites taskmas- ters to afflict them with heavy burdens, and to lay upon them a hard and rigorous service ; and they caused them to build treasure cities, or fortifications, for Pharaoh in different parts of his kingdom ; and made them to serve with rigor, and rendered their lives bitter with hard bondage in mortar and brick, and all manner of service in the field ; all the ser- vice, wherein they made them serve, was with rigor. But the more they were afflicted, the more they multiplied and grew. The king finding himself baf- fled, adopted another expedient to accomplish his purpose ; which was to have all the male children born among the Hebrews put to death, first secret- ly ; but not being able to accomplish this, he next gave commandment openly, that every son born 294 PEKILS AND SAFETY among the Israelites, they should cast into the river ; -determined thus to diminish and weaken them as a people, till there would be no danger of their doing him injury. Many of the learned are of the opinion that this inhuman edict was so abhorred by the Egyptians themselves, that they did not long carry it into extensive execution ; and that it was repealed after the death of the king who enacted it, which Eusebius and others place in the fourth year after the birth of Moses. But whether this bloody de- cree was repealed or not, one thing is certain, that while it was in full force, in the providence of God, Moses was spared ; and, at the expense of Pharaoh's daughter, was nursed, and instructed in all the learn- ing of Egypt, and thus pre-eminently qualified to de- liver Israel from that very power, which was pur- suing such rigorous and effective measures to secure their diminution and subjugation. Thus we see the bush burning, yet not consuming. The Israelites were encompassed with the flames of oppression, and all those rigorous and exterminating measures which the cruel, crafty policy of the Egyptians could devise ; and yet they were not diminished, but in- creased. In the furnace of affliction, they were not burnt. Experiencing those things which were suited to exterminate them, yet they lived a distinct people, and were multiplied. And instead of being OF THE CHURCH. 295 crushed, or even retained in bondage, we see them, soon after this, delivered from their oppressors by a signal victory, and becoming a great and powerful nation. How obviously significant of the case of the Israelites in Egypt was the bush, which Moses saw enveloped in flame, yet not consumed. And how suitable for Jehovah to employ such an em- blem, when appearing to Moses to send him to de- liver the people from their oppressors. But as the nation of Israel was evidently typical of the true church, the emblem of the burning, un- consumed bush may suggest, 2. The affUcted state of the Church in the world. The church in its militant state is destined to experience afflictions. It lies in an enemy's country. Being not of this world, but diverse from the world in its character and laws, spirit and practice, the world is in hostility towards it. The prince of this world is jealous of the increase and prosperity of the church, and therefore stirs up an opposing world towards it. He insinuates, that the increase of the church is an evil to the community. That, being a peculiar people, and having laws and max- ims of their own, and aspiring after power for an injurious purpose, their enlargement is dangerous to the public good. Hence the world deem it impor- tant to adopt measures to lessen the influence, and 296 PERILS AND SAFETY prevent the increase of Christians. Among other measures, cruel and horrid persecutions have been raised against the church. Christians have been opposed in their measures to promote their own in- crease, misrepresented and slandered, perplexed and abused. In many instances, they have been pro- scribed, and hunted out of the world by multitudes. The fagot, the rack, and various, modes of torture and of death, have been employed to thin their ranks, and to deter others from espousing their cause. Thus the church has been literally envel- oped in flame. The world has ever been disposed to treat the church with rigor. That native dis- affection which was manifested towards the great Head of the church, and which he apprised his fol- lowers they would meet, is ever jealous of the in- crease of the church ; and it keeps the world awake to such measures as are adapted to harass, perplex, and afliict the people of God, prevent their increase, and diminish their influence. To accomplish this, it is not only ever ready to originate politic and crafty measures, but it has proceeded to numerous scenes of actual bloodshed and slaughter, which have seemed to threaten the church with entire ex- tinction. At one time, the implements of death were wielded by pagan powers in a succession of bloody persecutions. At another period the work OF THE CHUBCH. 297 of Christian slaughter was carried on by papal au- thority, through successive scenes of open persecu- tion. But amidst all these fires of affliction and death, the church has lived. And though the maddened rage of an opposing world has, in some ages, ex- hausted all the policy and all the power, it could employ to exterminate the church, yet the bush is not burnt, the church is not consumed. Individuals, it is true, have been cut off, and called from this militant state, to joia the church triumphant sooner than they otherwise would have been ; but others have risen up in succession to supply their places, so that it long since became proverbial, " The blood of the martyrs is the seed of the church." And though efforts are stUl made, of a milder character, indeed, but with the same fixed and wakeful aim, to undermine and root out the church, by decrying her doctrines as odious, by propagating plausible yet subversive error, yet the church still increases, and her doctrines spread; so that not- withstanding all the policy and efforts which are now employed, or which have been employed, to diminish the numbers or the influence of the church, some of which have seemed really fitted to extermi- nate it, as the flames to consume the bush, still the church lives and thrives. The bush is waxing more 298 PERILS AND SAFETY tHrifty. And the time never has been when the church could be seen enlarging and extending so rapidly, and so widely, as it is seen to do at the present time. The bush burning, yet not consumed, is then a lively emblem of the church in her mili- tant state. 3. It is also einblematical of the state of individ- ual C7iristia/ns. Christians, individually, while in this life are in a state of spiritual conflict. They are assailed without and within, by numerous foes, whose aim and tendency are, to prevent their ad- vances in holiness, and thus despoil them of salva- tion. And when it is considered how numerous and formidable these enemies of the soul are, and how insufficient the Christian is, of himself, to resist them, there is reason for surprise, that he is not overcome and ruined. The Christian's spiritual foes may be summed up in these : an alluring, ensnaring world; a malignant, yet subtle adversary; and a deceitful, treacherous heart, or the remains of the carnal mind. The world presents to the eye of sense its almost infinitely various objects, as lures to draw away the heart from God, and divert the eye of faith from heavenly things; while uusanctified nature, pleased with the objects presented, wishes, and even pleads, for indulgence. The arch-deceiver, who is always seeking wl^om he may destroy, is OF THE CHURCH. 299 giving jiower to these lures, and by Ms suggestions and influence, exciting and invigorating depraved inclinations and evil passions ; tlius giving force to temptation ; while the heart, not set against sin, and fixed on God with sufiicient firmness and wake- fulness, does not readily perceive the fowler's snare, or is inclined to yield to the temptation presented. The Christian, thus pursued, is in some instances ensnared, wounded, and afflicted ; but he recovers. With grief of heart, and with more vigilance, he again renews the conflict. And such is the nature, the subtlety, and the perseverance of his foes, and such is the dimness of his faith, the languor of his love, and the feebleness of his resistance, that it will be a wonder if he be not again ensnared. Yea, it is matter of astonishment, that he is not utterly vanquished ; and does not become an easy prey to the destroyer of souls. In view of their own ina- bility to sustain this conflict, it is intimated in the Scriptures, that the righteous are scarcely saved. They sometimes feel disheartened; view the issue of the conflict as doubtful, and fear they shall one day fall by the enemy's hand ; but still the Chris- tian lives. His spiritual life is sustained, and will be sustained, strange as it may appear. His faith- ful love will not expire. Though he fall, he shall rise again. Though often in distress, he is not in 300 PERILS AND SAFETY despair. Though sometimes cast down, he is not destroyed. This bush, though encompassed with flame, and in itself considered, easily demolished, is not consumed, and will not he consumed. The Christian is ripening for heaven. With all his fee- bleness, he is destined to overcome his spiritual foes. The righteous are saved ; though it be with difficulty, and through much tribulation. Having noticed the emblematical instruction afforded by the bush burning,, in reference to Israel ia Egypt, to the church, and individual believers, II. We may consider why the righteous^ though in peril, are secure. It was very surprising to Moses that a bramble bush, which, in ordinary cases, is so speedily con- sumed by fire, should, in this instance, be enveloped in a vigorous flame, and yet not be burnt. This was something altogether out of the course of na- ture. But the phenomenon was soon explained to him. He soon perceived that the Angel of the Lord was in the midst of the bush. This unfolded the mystery. But who is this Angel of the Lord, that appeared unto Moses in the bush ? Not a created Angel, surely, as appears from what fol- lows, but the Angel, Jehovah, the Angel of the Cove- nant, who is Jehovah. This Angel called unto Moses and said, " I am the God of thy father, the OF THE CHUECH. 801 God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face ; for he was afraid to look upon God." " And God said unto Moses, I AM THAT I AM ; and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." The name, which the speaker here assumes, is a title of Jehovah, and implies self-existence, independence, immutability, incomprehensibleness, eternity, and consummate perfection. And there is much reason to believe that the speaker here was the Redeemer, the second person in the Divine Trinity, who had commenced the work of media- tion, and was making proposals of peace to men, though the time of his incarnation and suffering had not yet arrived. He is declared to be, " The same yesterday, to-day, and for ever ; " " the Al- pha and Omega, the beginning and the end, the first and the last." And when dwelling in human flesh, he evidently assumed the title here used, when he said to the Jews, " Before Abraham was, I am." What more evident, than that the Saviour meant here to assert his eternity and self-existence, and that he was the Jehovah of the Old Testament, who appeared to Moses in the bush. But suffice it to say, if the Almighty God was in the midst of the bush, the phenomenon is sufficiently accounted for, why the bush was not burnt. 302 PEEILS AND SAFETY Here then we have the reason, not only why the bush was not burnt, but why the children of Israel were not consumed under their cruel oppression and hard bondage in Egypt. The self-existent. Al- mighty God was in the midst of them, therefore they were preserved, and therefore they were in- creased. The Angel of the Covenant, who is the mighty Redeemer, was with thgm, and not only preserved and increased them, jfut wrought deliver- ance for *^hem, gave them slctory, and led them forth to C%iaan. ^ We are shown also by this emblem, why the church in her militant state is not crushed and ex- terminated, •s^hen so mightily assailed. The Re- deemer, the Lord of Hosts is with her. " The God of Jacob is her refuge." God is in the midst of her. Therefore, the measures employed for her extermi- nation prove abortive. Therefore it is that the flame in which she is enveloped does not take effect. Though in a fiery furnace, yet the Son of God is with her ; and therefore she is not consumed. He often defeats the counsels of her enemies, baffles their efforts, and the most promising measures, which they adopt to diminish and weaken the church, he often causes to eventuate in her enlarge- ment and prosperity. Here, then, we see the reason why the church OF THE CHURCH. 803 has continued, and increased, amidst all the corrup- tion, persecutions, and afflictions with which it has been assailed; and amidst all the policy, crafty- measures, and malignant efforts, which the com- bined powers of earth and darkness have employed to exterminate, diminish, or vex it. The Lord dwells in Zion. His dwelling-place cannot be de- molished. His own declaration is, " I will cleanse her blood, that I have not cleansed, for the Lord dwelleth in Zion." He will not only preserve and defend the church, but purify and enlarge it. He dwells in it for this purpose. "We here see why it is that indifidual Chris- tians do not sink under the severityybf their con- flicts. How they are supported under overwhelm- ing trials, excruciating tortures, when immured in prisons, confined in chains, or appointed to some lingering, painful death. The peace of God sup- ports their souls. Their Saviour is with them ; on him they lean ; his presence, his consolations, and his grace sustain them. And we see why Chris- tians do not fall from their steadfastness, yield to temptation, plunge into sin and perish ; why they are not led away by the lures of the world, the lusts of the flesh, the subtleties of Satan, or some specious heresy to their ruin. The Lord is their keeper ; and having begun a good work in them, 304 PERILS AND SAFETY he will perform and perfect it. In every tempta- tion, he will make a way for their escape. The au- thor and finisher of their faith is with them. He keeps them by his power through faith unto salva- tion. He leads the humble inquirer into truth. He works in his people to will and to do, there- fore they work out their salvation with fear and trembling. He gives them grace and strength equal to their day ; therefore it is that they conquer. We may learn from this subject, 1. lliat the enemies of the Church, who are hop- ing and looking for her extinction, will surely he dis- appointed. The things they desire, they will never see. Though they may labor and plot, and even rave, as they have done in some instances, to effect her extermination, yet they never will accomplish their object. They may heap fagots around her, and fan the fires of affliction, but this bush will never be consumed. The Son of God is in the midst of it, and the flame, however fierce, cannot take effect. Though their number and power be increased a thousand fold, the hopes of success w6uld be vain. More are for the church than are against it. The church having the Angel of the Covenant in the midst of it, cannot be exterminated, but is destined to live and to have enlargement. True, some por- OF THE CHURCH. 805 tion of the visible church, or that which professes to be such, may be found so corrupt as to be dis- owned of God and blotted out, but the true church will live, and somewhere find enlargement. Her opposers may ruin themselves in the contest, and they may occasion the more speedy flight to heaven of numbers of her members ; but the true church must live, and increase too, in spite of all that the combined powers of earth and darkness can array against her. The church is built upon a rock, and it is the declaration of Him who is in the midst of her, that the gates of hell shall not prevail against her. He that sitteth in the heavens shall laugh at the rage of a hostile world against the church, while he declares the decree, that the church must ad- vance and fill the earth, that the heathen shall be- come the inheritance of Christ, and the uttermost parts of the earth his possession. The friends of Zion may, then, dismiss their fears respecting the extermination of the church, and may be encouraged to labor and pray for its advancement, as their labors and prayers will not be abortive, for the church will live and flourish. God has said he will make her " an eternal excel- lency, a joy of many generations." " Pray for the peace of Jerusalem; they shall prosper that love thee." " For Zion's sake hold not your peace. 30d PERILS AND SAFETY and for Jerusalem's sake rest not, until the right- eousness thereof go forth as brightness, and the sal- vation thereof as a lamp that burneth." 2. Individual Ohristians ma/y derive encov/rage- ment fro7n our subject to press forward in their con- fiicts with their spiritual foes^ with the cheering hope that victOQ-y will be theirs. Though outward tempta- tions assail them ; though inward trials distress and terrify them, and afflictions and sufferings, in some instances, bear hard upon them; and it seems as if all combined would overwhelm them, still let them remember that the Angel of the Covenant is with them, who has said, " Because I live, ye shall live also ; " and though in the furnace of affliction, they will not be consumed. The bush will not be burned. " Weeping may endure for a night, but joy cometh in the morning." The grace of Him who made his dwelling with them will be sufficient for them ; and he will cause all things to work for their good. Z. If a holy God dwells in the midst of his peo- ple^i what mminer of persons it becometh them to be in all holy conversation and godliness. Holiness be- comes the dwelling-place of the Lord, for ever. "Know ye not that Jesus Christ is in you, ex- cept ye be reprobates ? " How it concerns them to keep clean and pure this temple of the Lord ; to see that there is nothing in their heart or hands, that OF THE CHURCH. 8(i7 shall make it inconsistent for God to dwell with them ; that their character and lives be such, that God shall not be ashamed to be called their God, and to own them as his people. It concerns them to reflect his image, and thus show forth his praise. And while they contemplate the interesting fact, that "the foundation of God standeth sure," and that " the Lord knoweth them that are his," they should be careful to prove that they are his, and are on this foundation, by observing his direction : " And let every one that nameth the name of Christ depart from iniquity." Finally : If the Keeper of Israel, wTio is the mighty God, is with his people; if his Spirit dwells in their hearts, then it is a good thing to he a Christian. It is no mean thing to be enrolled among the citizens of Zion. It is a privilege which it will not be safe to despise. It is the part of wisdom to cast in our lot with the true children of God. And to you, my hearers, not of this character, permit me to say, supported by the Word of God, that if you would be safe, and have solid peace ; if you would be carried through the tribulations of this life un- hurt, and have lasting honor, imperishable beauty, and unutterable happiness in heaven for ever, be a Christian : possess the character of a true child of God. This will insure it all. SERMON VIII. AFFLICTIONS AN AID IN THE WAY TO HEAVEN. Acts xiv. 22. We must througli much tribulation enter into the kingdom of God. These words were addressed to Christians, to strengthen their faith and encourage them to en- dure trials with fortitude, and to press forward in the divine life with patience and perseverance. One would scarcely think, at first view, that they who had just set out in the Christian course would be greatly encouraged hy such a suggestion ; and yet, encouraged they were. While Paul and Barnabas were preaching the Gospel in Iconium with much success, where a great multitude of Greeks and Jews believed, unbelieving Jews stirred up the Gentiles against them, and caused so much opposition and threatening, that the apostles fled to Lystra and Derbe, cities of Lycaonia, where they were well received. But here, where AFFLICTIONS AST AID IN THE WAT TO HEAVEN. 309 tte way was open for them to preach the Gospel with success, they were not allowed to preach. They were followed by certain disaffected Jews from Antioch and Iconium, who, in their rage against the apostles, persuaded the people to stone Paul ; having done which, they drew him out of the city, supposing that he was dead. But as the disci- ples stood around him, deeply mourning, " he rose up and came into the city, and the next day de- parted with Barnahas to Derbe. And when they had preached the Gospel to that city, and taught many, they returned again to Lystra, and Iconium, and Antioch," not dishearetned by their trials, con- versing with the young converts in those places, confirming the souls of the disciples, exhorting them to continue in the faith, and apprising them that " we must through much tribulation enter into the kingdom of God." The words teach us the follow- ing things : I. While in this world^ Christicms a/re subject to various afflictions. This we learn from the Word of God, and from painful experience. "In this world," said Christ to his disciples, " ye shall have tribulation." Man is born to trouble : affliction is the common lot of man : Christians are not exempt from a full share in them ; in many instances they have more than others. This is not because they 21 810 AFFLICTIONS AN AID are more ill deserving than others, but because it is for their good. " Whom the Lord loveth he chasteneth, and scourgeth every son whom he re- ceiveth." Who does not experience more or less of affliction ? The afflictions of man are various. They arise from the frailty of our natures, from the oppo- sition of the world to religion, and from the disci- plinary hand of the Lord for our benefit. But the grand procuring cause of all the evils we meet with in this life is sin. " Sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned." These tribulations consist, in part, in pains and diseases of the body. Many endure much suffering from this source. Many are afflicted by the loss of health — are obliged to, struggle for long years with disease, unable to accomplish their purposes or en- joy the blessings of life. Many are afflicted by losses and disappointments. After they have acquired a property by the toil and care of years, it takes wings and disappears. In various ways men are turned out of their course ; their property and plans are frustrated, and they are grievously disappointed. Great tribulations have Christians been called to pass through in their course to heaven, occasioned by the opposition of the world to divine truth and religion. Call to mind the sufferings of the pro- IN THE WAY TO HEAVEN. 811 phets and people of God in old times, and the trials of tlie apostles and primitive Christians, from this source. Who can compute or conceive of the amount of suffering endured by Christians since the apostolic age, from persecution ? What vast multi- tudes have been hunted and driven out of the world, put to death by the most cruel modes of torture, that malignant ingenuity could devise. And at the present time, in some portions of the world, they who have renounced idolatry and embraced Christianity, under -the preaching of the mission- aries of the Cross, are enduring much tribulation from persecution. , Even : in our own enlightened land. Christians experience more or less annoyance from the opposition of the world to the Gospel and to religion. They are impeached and opposed in their efforts to promote the purity of the churches and the prosperity of 2ion. In some instances their good conversation is falsely accused, and reproach is cast upon them on account of their adherence to Christ and his truth. More especially are they sub- ject to animadversion and disaffection, who are set for the defence of the Gospel, if they faithfully dis- pense it, reprove sin, and labor to correct what they deem to be wrong. They are sometimes, as was their Lord and Master, " hated without a cause." These things are among the tribulations, through 312 AFFLICTIONS AN AID which Christians must pass in their way to the king- dom of heaven. There is another trial, by no means the lightest, endured by Christians and ministers, when they see error and irreligion prevailing in the community, when divisions and discords exist in the church, or scandalous things are chargeable upon any of its members ; when reproach rests upon Zion. When these things exist, they who love Zion and are seeking the purity and enlargement of the <5hurch, and the conversion of sinners, are exceed- ingly pained. " For the hurt of the daughter of my people am I hurt." They have a burden resting upon them from which they would gladly be re- lieved — a weight of mental suflfering which has, no doubt, impaired the health and shortened the life of many a Christian and Christian miuister. And need I mention, as among the tribulations of this life, bereavement, from the death of dear friends, when such an afflicting instance of it is now before us ? * "We are indeed subject to sore bereavements. Our dearest friends die : the parents of our blood and life, however useful, however much our earthly happiness depends on them, are torn from us. Pa- rents are bereft of beloved children ; children are bereft of parents ; brothers and sisters are separated ' Preached at the funeral of the wife of Kev. Gr. "W. Hathaway, Bloomfleld. IN THE -WAT TO HEAVEN. 313 by death. Thus the loved ones, who, we fondly hoped, would accompany us through life, and contri- bute essentially to our happiness in this vale of tears, are snatched away ; and bereavements are among the tribulations of this life. I will not enu- merate further, since each one has painful proof that what the apostle taught in that age is true still — that while in this world we are subject to tribulation. II. This fact need not prevent any from entering the Mngdom of God. Though the afflictions of this life are grievous and painful in the endurance, yet they need not diminish or weaken faith, or any of the Christian graces. And though they lie all along the Christian's pathway, still his progress in his heavenward course need not be at all retarded by them. It is not the tendency of afflictions, when viewed aright, to weaken faith, unless it be in the promises of earth, by causing us to see the treachery of the world m flattering men to expect from it what it does not afford. It seems to have been in- tended that tribulation should not divert the atten- tion of men from their spiritual, heavenly course, nor hinder their progress th erein. The apostle having been driven from place to place by persecution, went again through those places, confirming and strengthening the souls of believers, exhorting them 314 AFFLICTIONS AN AID to continue in tlie faith, at the same time apprising them that they must through much tribulation en- ter into the kingdom of God, or press their way to heaven. So far are the tribulations of this life from being adapted to weaken the faith of Chris- tians, or hinder their progress in their heavenly course ; III. Tliey are necessary to promote tlie Chris- tianas progress in the divine life, and to accelej^ateJiis fitness for entering the Mngdom of heaven. "We must through much tribulation enter into the king- dom of God." The word "must" does not mean that the thing is fixed in itself by any fatal neces- sity, but that it is fitting and proper that it should be so. Such is the frailty of our nature, the deceit- fulness of our hearts, the nature of religion, that a conflict is to be expected. It will happen, and it need not be avoided. In such circumstances it is proper that the conflict should be endured. The apostle here reminds young converts, and those who have entered upon the Christian course, that they are to meet with more or less of affliction in their way to the heavenly rest ; but he does not mention this to deter any from entering on that course, or to dishearten any who have set out in it : on the contrary, he would inspire them with fresh courage, strengthen their faith, have them know what to ex- IN THE WAY TO HEAVEN. 315 pect, and arm themselves for the conflict, that when troubles shall come, they may not be disappointed nor disheartened, but meet and brave them with a holy faith and fortitude, trusting in God for sup- port, and for grace and strength to carry them through. The apostle does not state why it is ne- cessary that Christians should pass through much tribulation in their way to heaven ; yet I think we can discover some reasons why it may be so. 1. That we may know more of the evil nature, tendency and effects of sin, and thus be prepared to appreciate the blessing o^eliverance from it. Were we to be taken toheav^ exempt from toils, con- flicts with remaining sihjifnlopposing world, the ad- versary of souls, and other trials and af0.ictions from within and without, which beset the pilgrim's path, we should not fully know how great the evil from which Christians are delivered when they arrive at heaven, and how great a blessing to be thus delivered. We can clearly see that the entrance upon the heavenly rest will be vastly more sweet and delightful to those, who have endured a severe conflict with spiritual enemies, and passed through much tribulation and affliction, in their way thither. 2. Tribulations are needful and fitting to devel- ope our character and make us acquainted with our- selves. No circumstances, perhaps, in which we 316 AFFLICTIONS AN AID are placed are so well adapted, and so effectual, to give us a correct knowledge of ourselves, as those of adversity and affliction. If we were favored witli uninterrupted prosperity, and should find all things going well with us, according to our wishes, we might be, in a measure, ignorant of our own hearts and our own spirits; might think ourselves recon- ciled to God, and willing that he should dispose of us and of ours as he sees fit. But when God lays his afflictive hand heavily upon us, frustrates our plans, breaks in upon our arrangements, takes from us near and dear friends, as a bosom companion, chil- dren, parents, brother or) sister,, whose society con- tributed essentially to our happiness, and who, we fondly hoped, would be permitted to accompany us all the way through life, and administer to our aid and comfort; when he thus turns us out of our course, or appoints to us the endurance of some living trial, bodily or mental, we are then furnished with a stern and eSectual test by which to try ourselves. We have opportunity to ascertain whether we can bow with humble submission to the will of our holy, righteous Sovereign, believing that he does all things wisely and well — whether we can say, as was said of old, " I was dumb, I opened not my mouth, because thou didst it." " It is the Lord, let him do what seemeth him good." "The cup which my IN THE WAY TO HEAVEN. 817 Father hath, given me, shall I not drink it ? " " The Lord gave, and the Lord hath taken away, and blessed be the name of the Lord." " Though he slay me, yet will I trust in him." Now, if in adversity we are conscious of possessing submission and recon- ciliation to God, it is well ; we obtain new and good evidence of Christian character, of being the children of God, which we cannot obtain in a time of pros- perity. Our hope is in this way confirmed, and our faith strengthened ; and we are led to commit our way to him, and cast our burdens upon him, and rely upon him with increased confidence. But if in afflic- tion we cannot submit to the will of God, and acqui- esce in his dealings with us, it is evjdience against us, that our hearts are not right. And this develop- ment may increase our self-knowledge, may serve to humble us, and result in true repentance and con- scious reconciliation to the will of God. In this way^ afflictions are needful, and may prove beneficial. To pass through much tribulation, in our earthly pilgrimage, is fitting and needful, for the purpose of discipline. God evidently designs that his children shall grow, not only in the knowledge of him, but in a conformity to his will, until they become meet to be partakers of the inheritance of the saints in light. And, among all the instrumentalities which he employs in carrying forward the work of holi- 318 AFFLICTIONS AN AID ness, whicli lie has commenced in them, afflictions are not the least important. These prove a very salutary discipline. Painful indeed they are, griev- ous to be borne, but well adapted both to develope, and subdue the remains of corrupt nature, evil pas- sions and inclinations, love of self and of the crea- ture, disobedience, reluctance to duty, proneness to wander, to leave the path of duty, or trust in an arm of flesh. Now, as God loves his children, and designs to do them good, he corrects them when he sees it needful. " Whom the Lord loveth he chas- teneth." Afflictions are his rod, wherewith he re- claims their wanderings, keeps them in the way of obedience, and in the path of duty. Christians, when afflicted, feeling not only their dependence on Grod, but their need of his support and help, cleave unto him as an effect of tribulation. Said an afflict- ed disciple, not long since in my hearing, " I find that afflictions bring me near to God." It is writ- ten, "Happy is the man whom God correcteth, therefore despise not the chastening of the Al- mighty." Again, "Before I was afflicted I went astray ; but now have I kept thy word." Chris- tians have been in fact greatly benefited by the tribulations they have met with, in their path- way to the kingdom. They have become more spiritual, more weaned from the world, and more IN THE WAT TO HEAVEN. 319 heavenly-minded. They have "been made to live nearer to God, to be more watchful, more prayer- ful, more useful, to find sweeter communion and richer consolation. Many a minister has been ren- dered more spiritual, and more successful, by the salutary effects of afflictions. The Christian's path, though it leads through much tribulation, surely conducts to heaven. " We must, through much tribulation, enter into the kingdom of God." Christians will surely enter into the heavenly rest, though they have to wade through much of sorrow ; and adversity does not hinder them. So far from impeding their march, their afflictions will but accelerate their progress, as they will advance their fitness for the heavenly mansions. As the tribulations and afflictions of this life serve to wean them from the world, by showing their treachery and disappointing nature, they cause them to long and pant after that better country, where there is no sin, nor sorrow, nor sigh- ing, no more parting with friends, no evil of any kind ; where " the wicked cease from troubling, and the weary are at rest." And, as a crowning benefit, of having much tribulation in their way to the heavenly rest, it will make their entrance upon that rest far more sweet and delightful. How great the contrast ! Here, S20 AFFLICTIONS AS AID IN THE WAT TO HEAVEN. " By glimmering Lopes, and gloomy fears, We trace the sacred road ; Through dismal swamps, and dangerous snares We make our way to God. Our journey is a thorny maze, But we march upwards still; Forget these troubles of the ways, And reach at Zion's hill. There, on a green and flowery mount, Our weary souls shall sit, And, with transporting joys, recount The labors of our feet." SERMON IX. THE believer's EEMEMBRANCE of CHRIST. Detjt. vni. 2. And thou shalt remember all the way which the Lord thy God led " thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wonldest keep his commandments or no. These words were addressed by Moses to his be- loved Israel, when about to leave them. He had been with them in all their journeyings in the wil- derness for a long period ; had witnessed all their murmurings, and afflictions, and the many mighty works which God wrought in their behalf; and having conducted them near to the confines of the promised land, and being about to go the way of all the earth, he gave them his parting, dying counsel. The object he had in view was to secure their adherence to the worship and service of Jeho- vah, and their obedience to his commands; well knowing that on this would depend the welfare and 322 THE believer's prosperity of tlie nation. Anaong the numerous exhortations and injunctions whicli he gave them, is the one here cited. Here he enjoins it upon them to look back upon their past history ; to remember all the way in which God had led them ; the wonder- ful things which he had wrought for them ; the sig- nal mercies he had shown them ; the various aiflic- tions and chastisements with which he had visited them for their sins; that he might humble them, subdue and purify them, cure their murmurings, and make them his obedient children. Such retro- spection Moses deemed important, to keep them humble, thankful, and obedient. We may now leave the children of Israel, and apply this injunction to ourselves ; and in doing this, may take a retrospect of the way in which the Lord Jesus Christ has led us these many years, and call to remembrance what he has done for us. And in these reminiscences, we have to go back to the pe- riod of infancy, for. his care of us has been commen- surate with our existence. He lias protected us. He it is, that preserved our lives during the period of feeble, helpless in- fancy; and in childhood, and youth, and in our riper years. He preserved us from disease, or healed our sicknesses. He shielded us from seen and unseen dangers ; kept our feet from falling, and REMEMBRANCE OP CHRIST. 823 our souls from death ; turned aside the shafts of the destroyer, which have been flying thick around us. He has watched over us by day and by night ; has never lost sight of us for a moment since our exist- ence commenced. He has, all along, provided for, and supplied our numerous wants. He has given us comfortable habitations, food and raiment, ^nd domestic endearments ; and has provided for our comfort in ten thousand ways. Privileges invalu- able he has granted us ; with the means of grace and salvation, he has greatly distinguished us. All our temporal blessings, and all our spiritual privileges should pass in review, and be remem- bered, as his gifts; as these come to us, sinners, through virtue of his atoning death and mediation ; he having thereby purchased the prerogative, at a painful price, of bestowing blessings upon guilty men, who had forfeited them by sin. We should look back with the deepest emotions to the time, never to be forgotten, when he sought us out, and found us in a waste howling wilderness, in the de- vious paths of sin and folly, under condemnation, as transgressors of Jehovah's laws, and exposed to his wrath and curse; poor and miserable, wretched, blind and naked ; dead in trespasses and sins ; " hav- ing no hope, and without God in the world." And we should remember how he pitied us; 324 THE believer's and opened ow eyes to a discovery of our lost amd perishing condition^ as sinDers against God ; onr ex- posure to endless death ; our need of an Almighty helper. We should remember how he, self-moved, drew us to himself; melted our hearts into con- trition ; made us trophies of his grace ; inspired us with confidence in his ability to save ; enabled us to cast ourselves on his mercy, to rely upon his atoning merits ; and give our souls to him in covenant ; and then he gave us peace, and joy, and hope, thus drawing us from the horrible pit and miry clay, and filling our mouth with songs of praise. We should, also, remember, with what patience hs has borne with our unbelief unfaithfulness, re- missness, ingratitude, and departures from our first love, our conformity to the world, our covetous- ness, our reluctance to respond to his calls, our want of zeal in his service, and in aiding his cause, and our various provocations. And we should re- member how kindly he has healed our backslid- ings, pardoned our ingratitude, and all our offences, quickened our languid spirits, revived our droop- ing graces, heard our supplications, consoled us in afflictions, alleviated our sorrows, aided us in duty, invigorated our faith, cheered us with promises and immortal hopes, and given us grace and strength equal to our day. In short, we should remember REMEMBRANCE OF CHRIST. 325 all the way in whicli he has led us through this ■wilderness of temptations and trials, sins, sorrows and conflicts ; all that he has done for us, of his self- moving mercy and kindness, not only the -favors he has bestowed, but the chastisements and correc- tions with which he has visited us, and the object and design of them. "We should frequently take a retrospect of these things; never forget them; write them upon the tablet of our memories. Such a retrospect, if faithfully pursued, has its. uses. I. It serves to Tceep alive an affecting sense of the condescension and disinterested compassion and^ henevolence of the Samiowi'. That one of such infi- nite dignity, and glorious excellence and majesty,, as belong to Christ, should thus stoop to regard creatures so mean, sinful, and ill-deserving ; that he- should condescend to preserve them ; to watch over them; to defend them; to provide for them, and bestow upon them such constant care, such unre- mitting kindness, such countless benefits ; while they make him no suitable returns, but are disobe- dient, unthankful, unprofitable, and ill-deserving ; especially that he should, of his self-moved compas- sion, come to them when dead in trespasses and sins, and exposed to merited destruction ; and con- vince them of sin, bring them to repentance, renew 326 THE believer's them to holiness, pardon and heal them, sanctify and save them ; and do all for them that we have noticed ; should subdue their obstinacy of will, overcome their unbelief, ingratitude, perverseness of heart, and all their resistance, and all the obsta- cles to their holiness and salvation ; shows conde- scension and mercy without a parallel ; disinterest- edness and benevolence, which are infinite. " God commendeth his love toward us, in that while we were yet sinners, Christ died for us." How surpass- ing comprehension, how condescending, self-moved, and disinterested his love, that we, self-ruined, ill- deserving sinners, should become, and be called the sons of God. " And it doth not yet appear what we shall be." " "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Thus a remembrance of what Christ has done for us, of all the way which Christ has led us, these many years, could not fail to impress us, it would seem, with an affecting sense of the amazing conde- scension, and self-moved benevolence of the Son of God towards our guilty race. II. It would tend to awaken in us a JivmMing sense of our own helplessness^ Ulrdesert, and constant necessities^ and of what we have already cost the Saviour. By proper retrospection as to what Christ has done for us, a faithful remembrance of all the REMEMBRANCE OF CHRIST. 327 way in whicli lie has led us hitherto, we must be deeply impressed with the amazing expense which he has laid out upon us. What expense of condescension, what strength of compassionate regard, and what amount of mer- ciful care, watchfulness, and kindness have been ex- pended upon us, from our first existence to this hour ! What an amount of power in upholding, protectuig, and defending us ; in producing the means of support and comfort, and in maintaining that system of Providence by which our countless wants are duly supplied, and all the circumstances and events of our life arranged and allotted. What an overflowing of' beneficence in bestowing and con- tinuing such great and invaluable privileges, and in strewing, all along our pathway, objects adapted to delight our senses, and to contribute essentially to our comfort and enjoyment, while we are on the earth. A-nd what an amount of divine influence has been exerted in opening our blind eyes, and unstopping our deaf ears, subduing our obstinate wills, over- coming the love and dominion of sin, moulding the heart anew, restoring the divine image, producing faith, and all the Christian graces; and keeping alive and carrying forward the divine life in our souls. What energy of divine grace is requisite to counteract the downward tendency of nature, to en- 328 THE believee's able us to resist temptation successfully, to over- come the world, the flesh, the adversary, principali- ties and powers, and all our spiritual foes ; and to keep us, through faith and holiness, unto eternal life; to make us conquerors, an,d more than con- querors, over every opposing foe. And as yet we have hardly begun to contem- plate what we have cost the Saviour. We must contemplate the price at which he purchased the prerogative of bestowing pardon, and all this favor, and all this grace, upon the guilty and ill-deserving. We must go back far beyond the commencement of our own existence, and see the Son of God laying aside his heavenly glory, entering the world in hu- man flesh, taking the form of a servant ; and though possessed of infinite riches, yet becoming poor, that thereby he might bestow riches on us. What an amazing sacrifice. Contemplate his life of humiliation, privation, self-denial, and suffering on earth ! But who can conceive of the amount of suf- fering endured by him at Gethsemane and on Cal- vary ? It was to purchase redemption for us, to save our lives, that he gave his own. And now, have we cost the [Saviour so much ? How hum- bling ; what helplessness and ruin were ours, that we should need to have so much done for us ; so much expense laid out upon us ? Without the shedding REMEMBRANCE OF CHRIST. 329 of his blood there could be no remission of our guilt. VerQy, we are unprofitable servants. A Yast amount has been expended upon us. A con- sideration of it is well adapted to humble us. How wonderful that so much should have been done and expended for creatures so unworthy ! Ah ! here is the solution of the mystery, the soul has worth. The divine Saviour knew its value. He saw what it must suffer endlessly, if lost ; and what it was capable of enjoying, if saved. Therefore; he volun- tarily paid the amazing price requisite for its ran- som. And in all the way he has led us hitherto, these many years, he;; .has been prompted by the same pure, disinterested benevolence, and mercy. A remembrance of the way in which Christ has led us is of use, HI. To give us some sense of our infinite indebt- edness to Mm. Can we duly remember and con- sider what Christ has done for us ; the vast expense he has laid out upon us, without having an oppres- sive, appalling sense of indebtedness and obligation to him ? Has he exchanged infinite riches for pov- erty, that he might raise us to glory and a crown ? Did he subject himself to unutterable agonies, and an ignominious death, to expiate human guilt, even our guilt ? Did he give himself for us that he might redeem us from all iniquity, and purify unto 330 THE believee's himself a peculiar people, zealous of good works ? And having obtained eternal redemption for all who obey him, by offering up himself a sacrifice to divine justice ; and having thereby purchased the prerogative of showing mercy to sinners, has he ever since been laboring to carry into effect the great object of his atoning death, the redemption of lost men ? Has this been his object and aim, all the way in which he has led us, these many years, in all the care he has bestowed, in all the mercy and kindness he has shown us, and in all the expense he has laid out upon us, what a debt of gratitude and love do we, individually, owe him! The inquiry may well be awakened in us : " What shall we render to the Lord for all his benefits toward us ? " How should our breasts continually swell and glow with the liveliest emotions of gratitude for what his wondrous mercy has wrought for us, and on our account. And what fervent love should we feel, and manifest, in return for his singular love. How ought we to abound in praise to him whose mercy to us has been so great ? IV. Again, is not such a reminiscence of the way in which Christ has led us adapted to rouse and excite us to deny ourselves^ and live and la- bor for Mm? Has he expended upon us such con- descension and love, so much care and power, be- EEMEMBEANCB OF CHEIST. 831 neficence and mercy, benevolence, long suffering and grace ; done so mucli for us, and has lie suffered so much to qualify himself for this work of mercy, to purchase the privilege of doing this for the guilty ; ■ and will not a due consideration of this present the most powerful incentive to spend and he spent for Christ ; to co-operate with him, not only in effect- ing our own sanctification and salvation, but in efforts to extend his redemption, to carry into effect the object of his atoning death, to promote his honor and the advancement of his kingdom ? What more weighty motives can be found than are here presented, to constrain us to employ our time, tal- ents, influence, and worldly substance, nay, all we have and are, in promoting his cause, spreading his Gospel, and aiding to advance his kingdom on earth while we live. Has he done and suffered so much for us ? Shall we, then-, withhold any thing from him which it is in our power to render him in re- turn, which may contribute, in any degree, to his honor or praise, or to make him known, and extend his salvation to-^rishing souls ? Is it not, then, our reasonable duty; is it not sacredly incumbent on us frequently to take a re- trospect of the way in which Christ has led us, to remember all that he has done for us ; that we may feel the effects that such a reminiscence is adapted 332 THE believer's EEMEMBEANCE of CHRIST. to produce ; and be constrained to consecrate and devote ourselves to his service, and the advance- ment of his cause and honor; and that we may never want incentives to do whatever in us lies for him who has done so much for us ? And at what time is this retrospection more suitable and binding than at present, when we are seated at the sacramental table as his disci- ples, cheered with the hope of having been made partakers of grace, and of being interested in his redemption ; and especially Avhen observing an ordi- nance instituted by himself for the very purpose of calling us to this retrospection, of awakening these reminiscences, lest we should forget what he has done for us ? " This do in remembrance of me." What are we to remember ? We are to remember who he is, and what he is ; what he has suffered and done to purchase redemption for us ; what he has done for us individually ; what we have cost him ; what he is still doing ; what we still need that he should do, and hope and expect that he will do, for us ; that we may be led suitably to praise him ; that our gratitude and love may be enkindled ; that we may see what we owe him, and be constrained to give and devote ourselves, as his property, to his service and glory, now and for ever. SERMON X. THE BLISS OF THE BELIEVER CONSUMMATED. Psalm xtii. 15. I shall be satisfied ■when I awake with thy likeness. This is tlie language of a diild of God, and language wMch none but a child of God can, with propriety, adopt or employ. And it shows that the Christian differs essentially in his character and prospects from all others. Natural men, making the world, and the things of it, the supreme good and chief portion of the soul, seem to desire nothing better. Their inquiry is, " Who will show us any good ? " But it is only earthly good that they seek. The views and feelings of the true child of God are essentially different. The things that are agree' able to the taste and feelings of the children of the world do not fill his eye, nor feast his soul. His eye and heart are fixed on a better good, which he hopes one day to inherit. The text teaches, that 834 THE BLISS OF THE when the Christian awakes from the sleep of death, he finds his character perfected, and his happiness consummated. I. OhrisUans^ while in this nuyi^tal state, are not satds^ed. They are satisfied with the law and gov- ernment of God, and with the method of salva- tion revealed in the Gospel. In these they desire no change. But with many things appertaining to their present condition they are not satisfied. An apostle says, in reference to believers while in this earthly tabernacle: "We groan, being burdened." It is obvious, from their longings, their pantings after God, after conformi|y..to his will, after his pre- sence, and the light of Eis 'countenance, that, while here, they desire much which they find not. They are not satisfied with themselves, with ref- erence to their spiritual attainments, and the degree of their conformity to the will of God. They find in themselves numerous imperfections; much re- maining strength of evil propensities and inclina- tions, which interrupt their spiritual progress ; much dulness of spirit, languor of feeling, weakness of faith, and want of zeal in the service of God ; much love of the creature, and conformity to the world. They find a proneness to neglect duty and to depart from God. Though they strive to walk in accord- ance with the directions of the Gospel, still they BELIEVER CONSUMMATED. 335 come so far short in tlie service they render to God, that they are not satisfied with their life. They are not satisfied with their lodies. These are marred by sin and the effects of sin : they are the seat of evil propensities and passions, which lurk and struggle for the ascendency. The body, more- over, they perceive to be frail, fading, and decaying, subject to disease, infirmity, pain, and death. It serves to clog the soul in its upward flight, and to chain it down to earth and sense. They are not satisfied with the com'se of this world. They cannot approve the maxims and prin- ciples by which men are governed, the ends at which they aim, and their treatment of God and their fellow-beings. The prevalence of fraud, rob- bery, intempera,nce, licentiousness, oppression, mur- der, infidelity, every form of error, and every spe- cies of vice, distresses them. When they look out upon this otherwise fair world, and see what havoc sin makes, what waste of human life it occasions, what untold wretchedness it produces, their eye affects their hearts ; they are pained and burdened in view of the miseries of their fellow-men ; they desire other things, and exclaim : "O that the salvation of Israel were come out of Zion ! " Christians in this world are not indeed comfortless : they have much satisfaction in the ser- 336 THE BLISS OF THE vice and worship of God, in communion with him, in walking in his ordinances and statutes, and in the experience of the light of his countenance. They derive great consolation from the Gospel. Their enjoyment rises far higher than that of the most favored of the children of this world; still they have much to distress them, and they have longings after that perfection of good, of which, at present, they have pleasing foretastes. But it is the will of God, concerning his chil- dren, that their utmost desires be filled ; and, inas- much as in their present state their perfect satisfac- tion is impossible, II. They a/re to le made the subjects of importcmt changes. These changes come in good time, and through appropriate agencies. They are effected, in part, at the period of death. Christians are subject to death : they must die as well as others, though they die not like others. The death of Christians is represented as being but a sleep, or a falling asleep in Jesus. This is implied in the text : " I shall be satisfied when I awake with thy likeness." It is sleep from which men awake. The apostle teaches the same thing : " I would not have you to be ignorant, brethren, concerning them that sleep." Believers are removed from this im- perfect state, in which they experience and witness BELIEVER CONSUMMATED. 337 SO much that is painful, by falling asleep. Death terminates this state of imperfection. Being united to Christ by faith and in love, they "die in the Lord." And while their bodies slumber in the ground, beneath their Saviour's power, and under his care, their souls go to be with him in the king- dom of his glory. Another change awaits believers, at the period of the resurrection of the dead. The happiness of Christians, even in heaven, however it may rise high, and be unmixed and uninterrupted, may be properly regarded as incomplete while their bodies are yet held under the power of the grave. The body is a part of the man. Christ has redeemed the bodies, as well as the souls, of his people. The soul must experience increased satisfaction from a reunion with the body, the companion of its former conflicts, sufferings, and joys; and such a reunion the power of Christ will effect. The sleep into which Christians fall at the ter- mination of this life, is not, as some hold death to be, an endless sleep. It respects only the body; and as to this, continues only till the end of the world, when there shall be the winding up of this earthly drama ; these visible heavens shall pass away with a great noise, and the earth and the works that are therein shall be burnt up. It will 338 THE BLISS OF THE continue till the second coming of Christ, to judge the world in righteousness, and decide the destinies of men for eternity. Then the dead will be raised from their graves, to slumber no more, " Marvel not at this ; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth ; they that have done good, unto the res- urrection of life, and they that have done evil, unto the resurrection of damnation." " For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God ; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air ; and so shall we ever be with the Lord." At the appearing of Christ, then. Christians will awake from the sleep of death. And it is an animating truth, that they will awake in Christ's likeness. Eesembling him before in their souls, in the temper of their hearts, they will then be made to resemble him more especially in their bodies. Their bodies will not only be raised, but be reno- vated, purified, made spiritual bodies ; and they will be rendered incorruptible, imperishable, and beau- teous and glorious, as is the body of Christ. All this the Scriptures expressly teach. "Who shall BELIEVER CONSUMMATED. 339 change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." " Beloved, now are we the sons of God ; and it doth not yet appear what we shall be ; but we know that when he shall appear, we shall be like him, for we shall see him as he is." m. When believers shall thus arise in the likeness of Christ, their bliss shall be consummated. " I shall be satisfied when I awake with thy like- ness." Raised in the likeness of Christ, believers will be satisfied with their bodies. These wiU thenceforth be vigorous, free from languor, and pain, and defilement; without defect or blemish; subject never more to disease, decay, or death. They will cause no more shame, though amid the society of angels, and in the immediate presence of Christ. The glorified body of believers will be not only im- mortal, but glorious, a fit companion of the glorified spirit, and a seat and source of its essential happi- ness. Their bodies will be all that the saints can desire. They will be satisfied with their souls, as their souls will be purified from all sin and defilement, all evil propensities, passions, desires, and motives; from all sluggishness and dulness ; will be ever wakeful, vigorous, and active ; prepared to devote 340 THE BLISS OF THE every power with delight to the service of God, and to the employments of heaven. The souls of be- lievers, in short, will be sanctified wholly : they will be perfectly conformed to Christ ; and this will satisfy them. They will be satisfied with the place of their dwelling, and with the objects with which they shall he surrounded. This abode must be glorious, and these objects mortals cannot describe. We know only that they must be grand beyond description, adapted to awaken admiration, and afford the greatest satisfaction. Among these objects, we are told, are the throne of God and of the Lamb, and the pure river of the water of Hfe, clear as crystal, on either side of which is the tree bearing twelve manner of fruits. If this and other language de- scriptive of heaven is figurative, it certainly indi- cates pleasing objects. It is further said of that world, that the curse is not there ; and there is no night there, and there is no need of the light of a candle, nor of the light of the sun ; for the Lord God giveth them light, and the Lamb is the light thereof; and his servants shall serve him. Be- lievers will be satisfied with their home. They will be satisfied with the society to which they shall be joined. They will be associated not only with the spirits of the just made perfect, the BELIEVER CONSUMMATED. 341 redeemed of the Lord, but with, the numerous orders of angels, from the lowest to the highest — the no- blest of God's creatures, the bright armies of the skies. They will see God and the Lamb. God himself will be with them, and they shall behold his face in righteousness. This is that which satisfies the crea- ture, which is the saint's everlasting rest. None need aspire to higher felicity than is found in see- ing God, and dwelling in his immediate presence. They will be satisfied with God, his attributes, gov- ernment, and sovereignty, and with his past dis- pensations of providence and grace, and the deci- sions of the final judgment. They will be satisfied with the preciousness and the worthiness of the Lamb that was slain and has redeemed them to God by his blood. They will be satisfied when they shall, as it were, look into the heart of their Redeemer, and see there the love he bore to them from all eternity, and the love and good will he will bear to them for evermore. They will be satisfied with their ertvployments, while devoting all their powers in serving, worship- ping, adoring, and praising God and Jesus Christ. They will never be weary while thus employed ; in such employment they will glory, and it will be un- speakably delightful. 342 THE BLISS OF THE Glorified believers will be satisfied also with their prospects. Assured that their happiness, so far from terminating or being diminished, will con- tinuously increase through the ceaseless ages of duration, as the hidden and deep things of God shall be unfolded to their view, they will desire nothing more ; their enjoyment wUl be perfect. Some practical remarks are naturally suggested by the subject. 1. If Christians will he completely satisfied only when they shall have awaked vnth the likeness of Christy then they shoiold never seek to he satisfied with any thing short of conformity to him. This is the mark at which they should aim, and towards which they should be ever pressing while they are here on the earth. The beggarly elements of this world, riches, honor, and pleasure, which perish with the using, as they do not promote the holiness of the soul, do not meet its wants. And while in this state, Christians should not seek mainly the enjoy- ments of even religion. Thankful for what of com- fort they find in the path of duty, they should be anxious chiefly to be, and to do, what Christ requires. This world is not their rest, but a scene of toil ; let them, therefore, deny themselves for Christ, and ex- ert themselves to be holy, active, and useful rather than live merely for enjoyment. Let it be their care BELIEVER CONSUMMATED. 343 to toil and strive, be imitators of tteir Lord, and faitMul to him, waiting for rest till their change shall come. 2. We may learn what gives a fair pi'ospectfor futv/re hlessedness. It is not the mere hope of it, nor a mere profession of friendship to Christ. One may cherish hope, and profess to be a friend of Christ, and yet be a stranger to the spirit or mind that was in him. He who is not a disciple of Jesus, not being united to him, as he will not die in union with Christ, neither will he awake in his likeness. Let a man have evidence that the love of self, of sin, and of the world is mortified ; that he pos- sesses the graces of humility, meekness, gentleness, self-denial, zeal for God, forbearance, forgiveness, love for men, even for enemies ; that he prizes the knowledge of Christ, and has in him the same mind that was in Christ ; and he may know that he has a prospect of a part in the bliss of heaven. Such an one is born again ; and as he shall die in the Lord, he will awake with his likeness, and be satisfied thenceforth. 3. They ca/n ha/oe no pa/rt in the bliss of hea/ven who shall not^ in this life^ resemUe Christ in thei/r spirit a/nd cha/racter. It is not only nnscriptural, but unreasonable, to speak or think of unbelievers. 3i4 THE BLISS OF THE BELIEyEK CONSUMMATED. unlike to Christ, as being in Christ, in sucli a sense that when they die, it can be said of them, that they die in the Lord. They are alienated from Christ ; they reject him and have no interest in him ; and hence when they die, Inspiration asserts, that they " die in their sins," and are " driven away in their wickedness." And death does not change charac- ter ; the grave cannot pm-ify the soul. " He that is filthy, let him be filthy still." As men are at death they will be in eternity. The trump of God will call forth the bodies of the wicked from their graves ; still, it is declared, that they arise to " the resurrection of damnation." They will be separated from the righteous at the judgment, and be doomed to everlasting punishment, while the righteous shall be received to life eternal. The wicked, having not the spirit of Christ, not dying in him, will not awake with his likeness, and wUl not be satisfied. The sinner, dying such, at the resurrection will be far from being satisfied with his refiections, with his condition, or with his pros- pects. THE END. illi'^'nri,! MIl'M^MHilliilHliri: - iliyi<||iJl',lil:llhi;'Mi IjUEl iiiliiiiiiii M ■ ,r!iil!iii!ll! .„ ji,,ii,iui:.)i!iS4iii'iiii!,llilil!!i!lliii!ii n'lii I I I II 111' iiiiittt,i,.,i!ii i ,,i t i III! fflillllii'llinii|iiTi!iiHiiiiiiii|ij|iiiiiiiini •TtTfiifuiL't itifnmrflsiratmr n r »CmTWtt«Tf,tnri1H