PRINCETON, N. J. No. Case, Div;^^. ■ - No. Book, _ /\. „ ^-^vvv . — NTjr7:77Tr~~T7r ... . ... ^ Tlu' John I»I. krcbs Doiiatioii. I tir . tiV • ■.'■ f- ft p SERMON8 VARIOUS SUBJECTS, THE J.ATE HENRY KOI.I.OCK, D. D. A MEMOIR THE LIFE OF THE AUTHOR. IN FOUR VOLUMES. VOLUME IV. ^SAVANNAH: PrBLISHED BY S. C. AND T. ^KNCK. 1822, }. nTMOtlK, PRIKTEt, HKn-TOIlS. # CONTENTS OF VOLUME IV. SERMON CXIII. LECTURES ON THE APOCALYPSE. Page No. I. — 2 Peter i. 21. Prophecy came not in old time by the will of man ; but holy men of God spake as they were moved by the Holy Ghost - 9 SERMON CXIV. No. II.— Revelation, chap. i. - - - - - - - 19 SERMON CXV. No. Ill — Revelation, chap. ii. and iii. ----- 33 SERMON CXVJ. No. IV. — Revelation, chap. iv. and V. - - ... 44 SERMON CXVII. No. v. — Revelation, chap. vi. --.... 55 SERMON CXVIII. No. VI. — Revelation, chap. vit. - - - . ^ _ 6? SERMON CXIX. No. VII. — Revelation, chap. viii. - - - - ^ - . 11 SERMON CXX. No. VIII — Revelation, chap. ix. - - ':- ^ - - 88 SERMON CXXI. No. IX.— Revelation, chap. x. - -■•"■-' »q / iv tONTEKTS. SERMON CXXIl. No. X Revelation, chap. xi. 1 — 13. 1^>2 SERMON CXXllI. No. XI.— Revelation, chap. xi. ID— 19. and xii. - 113 SERMON CXXIV. No. XII.— RtvLlalioii, chap. xiii. 1*5> SERMON CXXV, No. XllI— Revelation, chap. xiv. 1 — 13, inclusive- 1-^^ SERMON CXXVI. No. XIV.— Revelation, chap. xiv. 14—20. - I JO SERMON CXXVll. No. XV.— Revelation, chap. XV. - - lj'«> SERMON CXXV II I. ' xNo. XVl— Revelation, chap. XX. l—r.. - - - IfjG SERMON CXXIX. No. XVII.— Revelation, chap. XX. 1—6. - - l"?! SERMON CXXX. AUTUMN. Isaiah Ixiv. ♦'.. We ail do fade as a leaf. !«- SERMON CXXXI. DAY OV PKNTECOST. .\ct8 ii. 1—4. And ^Ami the day of Pentecost was fully conit-, they w«Te all wil^^e accord in one place. And suddi-nly ihiTC canic a sduikI from heaven, as uf a rushing mighty uiiul, a(ul it filled all the house wiiero they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And llav were all filled with the Holy CONTENTS. Page Ghost, and began to speak with other tongues, as the Spirit gave them utterance. -19^; SERMON CXXXII. CONVICTION OF SIN. John xvi.7— 11. Nevertheless, I tell you the truth: It is expedient for you that I go away : for if I go not away, the Comforter will not come unto you ; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of right- eousness, and of judgment : of sin, because they believe not oix me; of righteousness, because I go to my Father, and ye see me no more ; of judgment, because the prince of this world is judged. - - 20-1 SERMON CXXXIII. VOICE FROM THE TOMB. Hebrews xi. 4. He being dead, yet speaketh. - - - 213 SERMON CXXXIV. CHRISTIAN MOURNING. I Thes. iv. 13, 14. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Je- sus died and rose again, even so them which sleep in Jesus shall God bring with him. '^2S SERMON CXXXV. CHOICE OF DAVID UNDER ANTICIPATED JUDGMENTS. 1 Chronicles xxi. 13. Let me fall now into the hand of the Lord, for very great are his mercies ; but let me not fall into the hand ofman. -- - ^40 SERMON CXXXVI. THE PRESENCE OP CHRIST IN THE TEMPLE. Haggai ii. 9. The glory of this latter house shall bo. greater than of the former, saith the Lord of hosts. . - - 'ifyo SERMON CXXXVIT. AVARICE OF NABAL. X Samuel xxv. 10, 11. And Nabal answered David's servants, and said. Who i.=; David ? and who is the son of Jesse ? there hi> VI CONTENTS. fu« many servants now-a-days that break away every man from liis master. Slinll I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? ... - %1 SERMON CXXXVIII. THK SAVIOURS TENDERNESS TO LITTLE CHILDREN. Matthew xviii. JO, 11. 14. 5. Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their an- gels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. And whoso shall receive one such little child in my name, receiveth me. - -73 SERMON CXXXIX. THE GOOD SAMARITA.N. T^uke X. 29 — 34. But he, w illing to justify liimself, said unto Je 3US, And who is my neighbour? And Jesus answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way : and when Iw saw him, he passed by on the other side. And likeAvise a Levitc, when he was al the place, came and looked on him, and passed by on tlie other side. But a certain Samaritan, as he journeyed,. came where he was : and when he saw him, he had compassion on him. and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of hiai. 2jJS SERMON CXL. CHRISTIAN EDUCATION V'phesians vi. 4. And ye fatliers, provoke not your children tu wrath; hnt bring them up in the nurture and admonition of the Lord. - .28C SERMON CXLl. KAUi Y nr.iY S Chronicles xxxiv. a. While he was yet young, he began to seek after the God of David his father. ^1^ CONTENTS. Vll SERMON CXLII. rage JESUS WEEPING OVER JERUSALEM. Luke xix. 41, 42. And when he w;»s coroe near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace 1 But now they are hid from thine eyes. . . . . 342 SERMON CXLIir. JESUS LEAVING PEACE TO HIS DISCIPLES. John X'"'- 27. Peace I leave with yon ; my peace I give unto you : not as liiC world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. - . . . . 35J, SERMON CXLIV. THE CHRISTIAN'S VICTORY OVER THE WORLD. 1 John V. 4. Whatsoever is born of God, overcometh the world. 388 SERMON CXLV. MINISTRY OF ANGELS. Hebrews i. 14. Are they not all ministering spirits, sent forth to mini.ster for them that shall be heirs of salvation? - - 40,' SERMON CXLVI. HEAVEN. Matthew XXV. 34. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world. - - 424 SERMON CXLVII. LOVE TO THE SAVIOUR. John xxi. 17. He saith unto him the third time, Simon, son of J 0- nas, lovest thou me ? - - - _ . . . ,jj.j SERMON CXLVIII. REMEMBRANCE OF THE LOVE OF CHRIST. Canticles i. 4. We will remember thy love. - - . 4,-,., SERMON CXLIX. THE LORD OUR SHEPHERD. Psalm xxiii. The Lord is my shepherd ; I shall not want. He maketh rae to lie down in green pastures : he leadeth me beside \Jll CONTENTb. Fng« the still waters. He n-stonMh my sou! : he leaduth uie in the paths of righteousness for his name's sake. Yea, though [ walk through the valley of the shadow of death, I will fear no evil : for ihou art with me ; thy rod and thy staffthey comfort nie. Thou preparcst a table before me in the presence of mine enemies : tlinii aiiointrst my iiead with oil ; my.cup runneth over. Surely goodness and mercy shall follow me all the days of my life : and I will dwell in the house of the Lord forever. - - - 49a SERMON CL. ABRAHAM OKFERIXG UP ISAAC. Genesis xxii. 1, 2. And it came to pass after these things, that God did tempt .Vbrahara, and said unto him, Abraham : And he said, Behold, here I am. And he said. Take now thy son, thine only son, Isaac, whom thou lovest, and get thee into the land of Mo- riah ; and oflFer him there for a burnt-offering upon one of the mountains which I will tell thee of. - - - - - 498 SERMON CLI. i HE SINNER HIS OWN DESTROYER. Ilosoa xiii. !-'. O Israel, thou hast destroyed thyself. - - Jll SERMON CLII. T.AST jrOGMENT. Kevelalioiis xx. 11, 1 -, 13. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them. And I 5aw the dead, small and great, stand before God ; and the books were opened: and another book was opened, which is the book of life : and the dead were judged out of those things which were Written in the books, according to their works. And the sea gave up tlie dead wliich were in it ; and death and hell deliver- ed up the dead which were in them ; and they were judged • \e.ry man according to their works. ----- .>J6 SERMON CLIII. f HIlKSr MVSr INCREASE John ill. -U. lie MJUbt increase. ----- iW SERMONS. ,.^v-^v. SERMON CXIIl3>P?^^^^ ''''"' — QlQeS — LECTURES ON THE APOCALYPSE. No. L 2 Peter i. 21. Prophecy came not in old time by the will of man ; but holy men of God spake as they were moved by the Holy Ghost, Having reviewed with you, my brethren, the lives of some of the principal men, whose history is re- corded in the holy volmne ; I have been thinking by what other course of lectures your scriptural know- ledge will be best promoted, and your devotional feelings excited. 1 have thought, that these effects may, by the divine blessing, be produced by a regu- lar illustration of that sublime and instructive book which closes the canon of scripture. I know that much study, and thought, and judgment, and humili- ty, and prayer, are requisite for a proper explana- tion of the Apocalypse or Revelation to St. John; but I know also that, if we are not wanting to our- selves, the highest benefits may result from such a VOL. IV. 2 r. 10 SKRMON CXIM. course ol Icc'liiK-:-. I avuiirinc then >vith your alUii- tion : let me aUo liaveyour prayers, that 1 may ha\e spiritual wisdom to preserve me from important er- ror: and that I may be enabled to exhibit with force those lessons, and warnings, and instructions, that are contained in this book. The present lecture will be merely introductory, and will be devoted to the examination of some pre- liminary points, a consideration of which will aid us in the remair.der of the course. A considerable part of the word of God consists of prophecies. From the earliest period God gave the most clear and definite predictions of the great events that should occur to the church, and of the history of the world, as connected Avith the church; the various Ibrtunes and characters of the diHerent nations that should respectively spring from the sont of Noah, of Abraham, of Isaac, and of Jacob; the events that should occur to the Jewish nation; the^ time and manner of the destruction of Nineveh, and Babylon, and Tyre, and Egypt; the history of the four successive universal monarchies : and especially every thing relating to Messiah, the time, the place, the circumstances of his incarnation, the events of his life, the mode of his dealli: these were all pro- claimed by the Old Testament prophets, in the most marked and definite manner long before their ac- complishment. In the New Testament we have many prediction- in the gospels and epistles, which could have proceed- ed only from Him to wliom the future is as naked as the present; and the sacred canon is closed by a book, the greater j)art of which is jirophetic. and which Contains the history of thechurdi tiHl ofthr LECTURES ON THE APOCALYPSE, NO. I. 11 kingdoms of earth, as they affect the church, from the time that John wrote till the end of the world. It is certain, that these prophetical writings are too much neglected, even by many Christians who diligently study other parts of the scriptures. It is certain that they were not given to us to be treated with indifference and disregard; and I know not what excuse we can render at the day of judgment, for refusing, according to the command of God, dili- gently to study them. There are many motives thus to study them. 1 . They afford an undeniable proof that there is a wise and powerful providence presiding over all the changes of the world, and arranging, combining, and modifying all events. This is a proof, depend- ing not upon subtle and metaphysical reasonings, level to the capacities of few, and scarcely felt by those who do comprehend them, but upon facts which are exhibited to our senses. When in so many thousand instances things are predicted which are so unusual, so peculiar, so dependent upon the free and unconstrained motions of the will, and upon numberless circumstances not yet in being; that none but a madman, or a fanatic in the worst of causes, can fail to see in them the evidences of Om- niscience; can we doubt of the secret and powerful providence of the Most High ? 2. They afford an irrefragable argument for the inspiration and divinity of the scriptures; an argu^ ment that courts exainination, and appears more firm in proportion to the strictness of our scrutiny and the profoundness of our examination ; an argument continually brightening and becoming more striking in each successive generation. We must indeed re- nounce all the rules of evidence, if we do not believe 12 SERMON CXIIl. in the miracles wrought for the confirmation of Chris- tianity; but still we do not see these miracles; but by the study of prophecy we are placed in a more favourable situation than were even the first believ- ers ; for w^e see the whole history of the world com- ing and giving its testimony to the truth of Christian- ity ; we see Him, who is the Adorable Principle of all things, and the Eternal Truth, predicting by his Spirit what he will accomplish by his providence ; and then behold his providence explaining the events that he had foretold by his Spirit. Viewing so ad- mirable an accordance between the divine para- phrase and the sacred text, the event and the pre- diction, that there is not a word in the one, nor a fact nor circumstance in the other, that does not dis- play this wonderful agreemeiit; we can no more doubt of the truth of our religion, than we can of the reality of our existence. 3. The prophecies cherish religion in the heart, by giving us a practical illustration ojf the perfec- tions of God ; inspiring profound veneration lor that amazing wisdom from which nothing can be hidden, which beholds the future thoughts and actions of those that are not yet in being; and reverence for that power whose decisions cannot be frustrated, and whose counsel shall stand ; and love for that great Being who thus proves, that be is careful of his crea- tures and interested in their concerns; and the most exalted sentiments of that Redeemer, Who is the great subject of prophecy. They cheer the believer, by showing whither the purposes of God are tending, and what shall certain- ly be the ultimate state of the church, notwithstand- ing its trials and tlie opposition with which it may have to contend. When the termination of the cap- LECTURES ON THE APOCALYPSE, NO. I. 13 tivity in Babylon was prophetically announced to the Jews, they took their harps from the willows? and raised the song of triumph in anticipating the approaching deliverance. And when the darkness with which the church is now enveloped, is dispel- led by the light of prophecy ; when the bright visions of millennial glory burst upon the enraptured Chris- tian, he forgets the pains which affiicted him, while he participates in the approaching triumph of his Saviour, and of that cause which is so dear to him. And this joy, instead of relaxing, impels him to vigorous exertions. While he delights in the thought that the cause of Jesus, with which his eternal in- terests are inseparably linked, is not precarious ; but strong as Omnipotence, holds on its course, and will bear down all opposition, he rejoices, by every means in his power, to concur in the promotion of such glorious objects. It is not from the attentive observer of the purposes in God, as they are declar- ed in prophecy, and as they are unfolding in provi- dence, that we hear those pitiful and despicable ex- cuses made, when we apply to them in behalf of Bible or Missionary Societies; excuses which make us blush for them that they still retain the name of Christians. This study cements the ties which unite real be- lievers of all denominations, and produces common affection in that great common cause which is the subject of prophecy. '• \Ve are thus made to feel an interest in the lot of the righteous ; our religion assumes more of the social, and less of the selfish character ; we become identified with the whole fa- mily of God, not only in fact, but also in our own un- interrupted apprehensiop."* * M'Leod, p. 18." ~ 14 SERMON CXIII. Humility, from the sense of our limited powers; resignation in the hour of trial ; trust in God under the most frowning aspect of his providence ; a seri- ous inquiry whether we indeed belong to that king- dom, the management of which is under the direc- tion and care of the Redeemer; pity for the forlorn condition of the enemies of Jesus, who, continuing in their rebellion, must perish ; and the faithful and tender use of every means calculated to enhghten and to touch their hearts : These are other effects, which, it would be easy to show, result from the study of prophecy. Why then, do not Christians more attend to the prophecies of the holy scripture? Principally from the obscurity that is found in them when we com- mence the examination of them. There is a partial obscurity that is perhaps essential to prophecies that have not been fulfilled, and that depend for their accomplishment upon the conduct of free agents. But the great cause of difficujty to the su- perficial reader is the symbolic language of the pro- phets. Let us explain this. There were two principal modes in which the pro- phets were taught the things of futurity. Sometimes the Spirit directed them to use those plain and ex- press words by which events to come were predict- ed ; here their language differed little except in its glow and animation from the other sacred writers. But very often emblematic pictures were presented to their minds, and the description of these pictures was substituted in the place of express declarations. These pictures were of two kinds : symbols and hiero- glyphics. By a symbol is understood one thing, which by some apparent affinity represents another, as a star denotes a minister of Christ, and a candlestick, LECTURES ON THE APOCALYPSE, NO. I. 15 a Christian church. By a hieroglyphic is meant a group of symbols united in one object ; as in the de- scription given of our Lord. (Rev. i. 12 — 17.) These symbols are derived from all the objects of nature, the visible heavens with their luminaries, the earth with its productions ; from the arts and manners of nations^ particularly those of Judea and Egypt; from the tabernacle and temple, and their ordinances ; and from history, especially that of the creation, the flood, the destruction of the cities of the plain, and the exodus. From the variety of these symbols, we at first find a difficulty in the prophetic writings ; a little atten- tion removes, however, much of this difficulty : everv symbol has one precise and definite meaning through- out the whole book of God ; and when this propheti- cal alphabet, if I may call it so, is acquired, the lan- guage thus formed by symbols becomes perfectly intelligible. It is with this only as it is with all arts and sciences, which have their elementary principles and progressive intricacies, the knowledge of which prepares for rapid future proficiency. And when these first principles are acquired, the writings of the prophets become not only clear, but attractive ; their predictions interest us, not merely for their magnifi- cent subject, the purposes and conduct of Jehovah, and the gracious reign of the Saviour, but also for the mode in which they are conveyed. Their sublime instructions break upon us through the blaze of metaphor, adapted to the subject with unerring skill. Their figurative ornaments are so captivating, that Ave are excited by pleasure and solemnity to inquire after the truths which are thus clothed with the rich- est drapery of style. The particular illustration of a great part of the prophetic symbols, will necessarily occur during the 16 SERMON CXIll. course of these lectures. I had intended to have given you a general view of the nature and rules of prophetic chronology : but I have not time now to enter upon this subje-t. Perhaps it may more pro- perly be introduced M'hen we come to examine some of the important dates ihat are coijtained in the Apo- calypse. Passing from these general remarks to the book which V. e are particularly to examir»e, v.e shall only observe in this lecture, that it was written in the close, of the first century. Daniel had predicted four universal monarchiec: ; three of them had risen and fallen : the fourth, the Roman, was in its power in the time of Jolin ; he takes up the thread of Old Testament prophecy, and points out in exact order the principal events that should happen to the church, and those great revolutions In the world affecting the church, till the consummation of all things. The grand division of the book is given ch. i. 19. " Wi-ite the thhms which thou hast secu^'\ih.c events re- corded in the previous part of the chapter; " and the things which are^''"' the state of the churches in Asia, contained in the 2d and 3d chapters; "and the things which shall be hereafter, ^^ which arc contained from the 3d chapter to the end of the book, and which reach to the general judgment. There is a subdivision in the last part, of seven seals opened in their order ; seven trumpets sounded in their order; and seven vials poured out in their order ; together with fourteen solemn visions. This emblematic diversity cannot fail to excite attention, l^y the sublime novelty of the scenery. All the intelligences whicli we know in the uni- vcj e, divine, or angehc, or human, holy or unholy, appear symbolically, or really, in this book. But tECTURES ON THE APOCALYPSE, NO. I. 17 the two leading and opposite characters are the great Redeemer and the prince of darkness. The Saviour protects, blesses, guards his people; ren- ders the temptations and the persecutions of Satan unavailing ; and at last causes his church to triumph in all the holiness and joy of the millennial day. In tracing this combat, in showing the overthrow of heathenism and corrupted Christianity, the contrast between saints and sinners is constantly presented, until Christ appears on his great white throne, and makes a final separation between his friends and his enemies. To which of these two great classes that divide the world do you belong? In reading the account of the holy warfare exhibited in the Apocalypse, do you find your character delineated in the description of those who are fighting under the banners of the Re- deemer ? Have you like them come out from the world, and opposed the enemy of souls by pure prin- ciples and by a holy life ? If so, you have in the prophetic writings, promises and encouragements that can cheer you in the deepest gloom ; that can dispel the clouds of temporal distress ; that can fill you with rapture in the hour of dissolution ; that assure to you the crown of glory. Resting on these promises, supported by these encouragements, you may in the field of battle, in the heat of this spiritual conflict, sing the song of triumph not only with re- spect to your personal salvation, but also with re- spect to the ultimate^ and complete victory of the church. But if this cause, dear to the heart of the Son of God, and of all holy intelligences, is not dear to you; if by sentiment or conduct you are opposing VOL. IV, 3 18 SERMON cxiir. the gospel, all the predictions of scripture utter against you the most tremendous denunciations, and proclaim " indignation and wrath, tribulation and anguish," against your soul, and the unholy cause in which you are engaged. Abandon the hopeless contest : you cannot expect to pull Messiah from his throne; you must be subdued either by his grace or his power. Yield yourselves then to him ; he is now waiting to be gracious ; he dehghts in unbloody con- quests : long as you have been in rebellion, he is willing to receive you as his friends, and make you participate in his triumphs. And suppose not for a moment that you are safe, if you do not actively oppose the cause of God ; there is no neutrality in this holy warfare : " He that is not for me, is against me," is here the language of Jesus. Unless you become the open, firm, decided soldier of the cross, you must with " the fearful and unbelieving," sink under all the agonies of the se- cond death. LECTURES ON THE APOCALVPSE, NO, II. 19 SERMON CXIV. LECTURES ON THE APOCALYPSE. No. IL Revelation, chap. i. St. John long survived the rest of the apostles j and when they all had been united to the church triumphant, and had most of them passed to glory from the rack, from the flames, or from other instru- ments of torture, he was still spared to the church on earth, for its instruction and consolation. Sixty- two years had now elapsed since the blood of atone- ment had been shed, and the sacrifice for man's redemption offered. The disciples of the Redeemer had multiplied in every part of the Roman empire : churches for the worship of the true God had risen on the ruins of heathen temples ; and the schools of vain philosophy had been deserted for the sublime instructions of the gospel. The venerable John, who had attained his 90th year, still felt all those fervours of affection for Jesus, which he so often manifested when the Redeemer was on earth ; old age could not chill the warmth of his attachment, and he was surrounded by the disciples of Him, on whose bosom he had leaned, by whose cross he had 20 SERMON CXIV. stood ; loving them and beloved by them. SucFi. was his situation and conduct, when, in the ninety- fifth year of our Lord, the cruel Doinitian gave new fury to the rage of persecution, and endeavoured to drown religion in the blood of its friends. On this occasion, so eminent a disciple could not be over- looked, and St. John was banished by the emperor from the churches which he had planted, and the occupations which were dear to his heart, to the barren and desolate island of Patmos, Mhich is in the iEgean sea, and has since been called Patino. or Palmosa. It was a mode of punishment not unu- sual, and it was expected that the poor exile on this uninhabited and dreary spot, would soon die, in all the tortures of famine, and the horrors of utter de- reliction. But the services of the apostle to the church were not terminated, and he was preserved by Him who controls at his pleasure all the laws of nature. And, oh ! how richly was he compensated by tlic Lord for the cruelty and unkindness of men ! What rapturous intercourse did he, Avhile In his banishment at Patmos, enjoy with his Saviour ! He was there blessed with those celestial visions re- corded in this book; he looked down the long cur- rent of years, and contemplated the various combats of the church, till it should stand completely victo- rious over all its foey, and shining in all the lustre oi the milh^nnial glory ! He stood on the portals of hea- ven, and bclield the throne ol the Eternal, and heard the praises of his Redeemer chaunted in the climes of immortality, by adoring myriads of happy, holy, exalted intelligences! He saw that Jesus, whom he had once beheld lifted up upon the cross amidst the scorn, tiie reproaches, the execration ol the multitude, surrounded by a glory which dark- LECTURES ON THE APOCALYPSE, NO. II. 21 ened the lustre of the highest archangel, and of which the splendours that shone on the mount of transfiguration were but a feeble emblem ! Ah ! surely, though the ignorant world might pity him, the two years spent by the beloved disciple in this hallowed spot, must have been esteemed by him among the most precious seasons of his life. His first vision is contained in this chapter. Be- fore considering it, we must briefly explain the intro- duction to the whol« book. It is declared to be " the revelation of Jesus Christy which God gave to him.^'^ It is in the execution of the prophetic office of the Redeemer, that he displays the future states of the church; but as Mediator, he always refers to the Father, who, in the economy of redemption, is al- ways represented as the great Source of salvation, as well as Defender of the rights of the godhead. ,^s God, the Saviour is omniscient, and needs not a revelation ; as Mediator, he communicates instruction to us, according to the Father's will. Let me remark, by the way, that it is from the original Greek term A?rox«>.«i/'<{, which signifies Reve- lation, that this book is so often termed the Apoca- lypse. The Revelation was communicated to John by one of the angels, who acknowledge Jesus as their Lord, who hasten to perform his will, who delight in showing kindness to those believers with whom they shall hereafter form one glorious society. Thus was given to the aged apostle the knowledge of those things, some of which would immediately take place, and the rest be successively accomplish- ed. Nor was the communication made in vain ; for John faithfully wrote all that he saw and heard, and declared that it was the certain - word of God," the 22 • SERMON CXIV. infallible " testimony of Jesus Christ," and pro- nounced a solemn blessing upon all who diligently study this book, who understand the important truths contained in it, and w ho have a temper and dispo- sition correspondent to those august plans of Provi- dence that are developed in it. Alter this general introduction, which is contained in the first three verses, St. John peculiarly address- es the book to the seven principal churches of Asia Minor, which had cither been ])lanted, or taught and increased by hini. Of the names and characters of these churches, we shall have occasion to treat when we consider the epistles sent to each of them. Like the ancient |)rophets, this prophet of the New Tes- tament pretixes his name. According to the ordi- nary custom of the apostles in their epistles, this venerable apostle wishes the churches " grace and peace.*' He prays that these blessings may How from " him who is, and who was, and who is to come;" that is^ from the self-existent, ever-living Jehovah. These terms are elsewhere applied to the Son; they cannot, therefore, express the distinctive personal character of the Father, although they doubtless here reter to him, and point out the pecu- liar ollice he sustains in the scheme of providence and redemption; for, as I have just remarked. *• in the divine economy, with respect to all dispensations relating to the church. Cod the Father is represent- ed as maintairnng tlie prerogatives ol deity, and the Son and Spirit, as acting either/zonihim or towards him.'** The apostle adds, '• and from the seven sjnrits which are before his fhro/ir." Though different senses have "^ Guvse in lor LECTURES ON THE APOCALYPSE, NO. II. 23 been annexed to these words, yet the most commoit is probably the most correct interpretation : that the one Holy Spirit of God is here meant, who, ac- cording to the highly figurative and emblematic lan- p^uao-e of this book, is termed " the seven spirits," or? * from the great diversity and perfection of his gifts and graces, and operations, and in reference to the seven churches.* And especially does .Tohn implore this grace and peace '•'•from Jesus Christ^ Having mentioned the name of his beloved Redeemer, he pauses to dwell for some time on his character, and our obligations to him : he is that prophet, on whose instructions we may confidently rely ; " the faithful witness,'''' whose testimony is always sure, whose declarations are in- fallible: he is that priest, who, having offered up his life as a sacrifice for our sins, rose in proof of the acceptance of this sacrifice, and became " the first-begotten of the dead;'''' not only the first who rose to natural life, never again to submit to death, but also the first who rose by his own power, and as the first fruits assuring the resurrection of all his chil- dren : he is that King who is possessed of unlimited authority ; " Prince of the kings of the earth ;" able to restrain, to subdue, to destroy them, and to render unavailing all their designs against him. Who will not venerate and honour such a Redeem- er ? Who that has felt the effect of his atoning blood, and has experienced the fruits of his living power, will not join with John, when, turning from the con- templation of his greatness to the remembrance of his goodness and condescension, he cries, " Unto * See Mede's Discourse oA Zecb. iv. 10. and notes- 24 SERMON CXIV. him that loved us, ami washed us from our sins in his own bloody and halh made vs kings and priests unto God ami his Faihrr^ be glory and dominion for ever and everf'' Cold and insensible indeed must be the heart ofliim who will not add, with fhe sacreil writer, '■' j]mcn ;'"' so may it, so ou2;ht it to be. And never let that man hope tor future felicity, who refuses this tribute of praise and gratitude to the great Redeemer. That these sentiments of reverence, of honour, and of love, may be more fully excited, and that we may be animated to obedience, and encouraged under trials, the apostle directs us to the Saviour about to come speedily, by remarkable dispensa- tions of Providence, and at last to appear in majesty to judge the world : '• Behohlhe comcth with clouds, and even/ €J/e shall sec hini, and they also ichich pierced him, and all kiiulreds of the earth shall icail because of /t//?i." fn these triumphs of their Saviour over his finally unpenitent enemies, his friends will rejoice, and cry, •' Even so, J]meny Now we mourn over them, we entreat them to turn and liv(^ ; we weep when we behold tlieir obstinate resolution to destroy them- selves; but then even their fearful doom cannot in- terrupt (he joys, or suspend the songs of the bless- ed. Higli ^nd comprehensive views of the divine justice, of the necessity of the punishment of these despisers of a Saviour's grace, forbid the redeemed to indulge even a sigh of regret : although we may imagine tiiat (heir rapture assumes the character of adoring sul)mission, and that their anthems of praise for the redemption of mankind, for a moment give place to one more solemn and majestic, which the prophet of God once learned from the lips of sera- phim, ''Holy, holy, holy, is tlic Lord of hosts." LECTURES ON THE APOCALVl'SE, NO. II. 2.J To remove all doubts of the accomplishment of ihe predictions that should be uttered, the Saviour declares to John his essential dignity and glory : " / am Alpha and Omegas These are the first and last letters of the Greek alphabet, the language in which the predictions were uttered ; they represent the Redeemer as the first cause and last end of all things : their import is plainly shown in the succeed- ing words: "/ am the beginning and endings saith the laord^ who is, and ivho was, and who is to come, the Jil- mighty.'''' Every rule of fair interpretation must be violated, if these words are not assigned to Jesus. We will consider their more definite meaning, when we hear him repeating them. Such is the awfully solemn introduction to the first vision with which the apostle was blessed. He gpeaks then of the place to which he was banished, and of the season when he saw the Redeemer. It was at Patmos, " on the Lord V ed:) hut the whole oithein- 30 SERMON tXn . visible world ; llie state of all wiio ha> c departed from earth, whether good or bad. Over this extensive world, the Lord Jesus as Mediator, exercises abso- lute power and dominion; for this is the import of the figurative phrase, " to have the keys of it," the kev being often used as the emblem oi power and autho- rity. He has also dominion over deaths the passage from the visible to the invisible world, and he remove? men from the present state when and in what manner he pleases. You see then the import of these im- pressive words : " I exercise unlimited dominion over the whole invisible world : I assign to those who enter it their everlasting states : at my command death bears the children of men from the earth, and at my orders the grave shall restore those whom it has received.*' After this address, the apostle is enjoined to write the things which he had seen, and those which should be revealed to him ; and the symbols of the candle- sticks and stars are explained to him. My brethren, we also shall see the Son of God. Ah, despiser of Jesus! if when the Redeemer came with a message of mercy and with sentiments of love to the holy apostle, he nevertheless trembled, and could not suataiii the glorious vision, what will be thy condition, when he shall be revealed from heaven in flaming fire, taking vengeance on those that know- not God, and when the awful splendours of his indig- nation shall burn before him? Ah, Christian! a higher privilege than that here enjoyed l)y John, i.s reserved for thee! Thou also shalt see Jesus; but thy body spiritualized, and strengthened by divine power to behold divine glory, thou shalt i\\ a steady gaze upon him, and feel thytielf invigorated and strengthened by every glanc<\ LECTURES ON THE APOCALYPSE, NO. U. 31 Believer ! rejoice in the elevation of thy Saviour. He who " was dead and is alive again;" who conquer- ed the last enemy for us, and " destroyed him that had the power of death ;" he " who brought life and immortality to light ;" he whose heart is love, whose affection to thee is inconceivable ; who became man and expired upon the cross to save thee ; and who now sways the sceptre of the universe, bids thee look upward and behold the heavens opened, and himself standing ready to receive thee : he holds the key that admits thee to joy, to immortality, to God : his own hand holds the crown of righteousness, which for ever shall sparkle on thy brow ! Ah ! fall before his throne, and adore him with confidence. Dismiss thine apprehensions, since thine interests are in se- cure hands ; tremble not even at the tomb, since it is opened for thee by thy Beloved ; since, through it, he conducts thee to glory. Bereaved and desolate mourners! think of Jesus as he here exhibits himself, and be resigned. It was he who removed your friends ; he who as their Crea- tor, had a supreme right over them ; who, as Media= tor, has purchased the keys of the invisible world and the grave by his precious blood. Do you doubt his wisdom ? Are you qualified to be his counsel- lor.^ Dare you impeach his rectitude and justice? Can you doubt of his love.? Is it fit that the wishee of you, blind ignorant mortals, who " are but of ye?- terday, and know nothing," should overrule the un tarring determinations and wise counsels of Immanuel? Will you still dispute, as by want of resignation you do dispute with him, who shall govern the w orld ? Impenitent and thoughtless man ! meditate on the glory of Jesus, and then say whether it is safe in thee 32 SERMON CXIV. longer to neglect him ? Myriads of exalted intelli- sences bow to him in that invisible world over which he presides ; and who art thou, perishing sinner I that thou shouldst refuse to acknowledge his autho- rity ? He died that he might obtain power to admit thee into heaven, in consistence with the divine attri- butes ; and wilt thou requite his goodness by rushing into hell ? Thrones, dominions, principalities, and powers, pay homage to him, yet he still condescends to thee, dust and ashes : shall this condescension, in- stead of melting thy heart, only increase thy guilt? Oh ! in time be wise ! Again he invites thee, and offers himself to thee? Sinner, wilt thou now ac- cept him ? Oh ! delay not the answer, lest the key should turn, and the opportunity of salvation be lost for ever ! LECTURES ON THE APOCALYPSE, NO. III. 33 SERMON CXV. LECTURES ON THE APOCALYPSE. No. III.' Revelation, chap. n. and in. In our last lecture we beheld the apostle filled with love and adoring awe at the display of his Sa- viour's glory. Jesus ordered him to write to the seven principal churches of proconsular Asia. These epis- tles are found in those two chapters which we shall now rapidly review with you. Some persons, with more ingenuity than judgment, have supposed that there is in these chapters a des- cription of seven principal states, through which the church universal should pass : there is not even a probable argument in favour of this opinion, and there are many insuperable objections to it. The real state of seven churches then actually existing is exhibited; while lessons are taught useful to Christians in all ages .and places. To each of them is prefixed a title derived from the symboHcal representation of the Saviour in the first chapter, which we have already explained. They are addressed to ,the angels or ministers of the churches. This is a title derived from the Jew- VOL. IV, ■ 5 34 SERMON CXV. ish synagogue, in which one of the officers was thcK-' called ; but though primarily addressed to the minis- ters, they refer to the whole body of the people. The first epistle is addressed to the angel of the church o( Ephcsus, which of all these churches was nearest to Patmos. It was in this city that the Ro- man proconsul, who governed Asia Minor, resided : and here also St. John had for a long time dwelt. The gospel was first preached among them by the apostle Paul, as he went from Corinth to Jerusalem, A. D. 53, to keep the feast of Pentecost. (Actsxviii. 19.) The city had been peculiarly noted for its idolatry, and for that splendid temple of Diana, which, though built at the expense of all proconsu- lar Asia, was not finished in less than 220 years. Yet even in such a spot, the prospects of Paul were so encouraging, that after celebrating the festival at Jerusalem, he returned, and spent three years in this city, declaring the gospel, and confirming it by the most splendid miracles. His labours were attended by the most abundant success ; a large and impor- tant church was founded. After Paul had been ex- pelled from the city, in consequence of the tumult raised by Demetrius, Timothy still continued here to animate, to instruct, and to console the body of the faithful. Wliile there, Paul wrote to him the first of those two important e})islles, which are pre- served in the New Testament; and the year before his martyrdom this venerable apostle addressed to the whole church of the Ephesians that admirable epistle, which has tended so much to the edification and comfort of Christians in every age. This church, thus favoured by the labours of Paul antl Timotiiy. was also blessed, according to the universal tradi- LECTURES ON THE APOCALYPSE, NO. IlL 35 tion of the ancient writers, by a long residence of the apostle John among them. From its first establishment it had been troubled by false teachers, who denied or perverted the most important truths of the gospel. Against these, Paul speaks in his epistle to Timothy, and of them he warns the elders of Ephesus, in his touching and eloquent farewell address. Thus put upon their guard, the Ephesians carefully examined the doc- trines that were brought to them, and rejected those that were not conformed to the gospel. They op- posed with zeal the Nicolaitans, who were viewed with peculiar abhorrence by the Saviour: these were heretics, who, while they dared to call them- selves Christians, taught that impurity and idolatry were harmless, and authorized by gospel liberty.* For this rejection of those who would seduce them from the true faith ; for their works of piety ; and for their patience under afflictions, the Ephesian be- lievers are commended by the Redeemer. But he beheld in them the want of that zeal which they once possessed; they "had lost their first love." Strenuous in maintaining the true faith, they yet had noi that vigorous affection to Jesus, to his cause, and people, which once glowed in their hearts, and produced correspondent effects in their lives. He calls upon them to repent; threatening that other- wise he will soon come in the dispensations of his providence, and " remove their candlestick out of its place ;" take away, their name from among the churches, and deprive them of spiritual privileges. To animate them to repentance, and to encourage * See the sentiment of Eichhoro on the identity of the names N<*o/«95 and d^Sj, both signifying conquerors of the people. 36 SERMOiV CXV. them to maintain a good warfare, he declares, that all who overcome shall enjoy in the heavenly para- dise blessings sublime and immutable ; blessings, the greatness and perpetuity of which would have been but faintly represented by the privileges which would have resulted from eating of the tree of life in ihe earthly paradise, had man continued innocent during the time of trial, and then been permitted to partake of it. My brethren, ought not the church of Ephesus make us think of ourselves? Have we all of us as much of the joy and life of religion as we once pos- sessed— as lively exercises of faith, and love, and obedience ? Oh ! let us listen to the kind and mo- nitory voice of Jesus, and repent; he is yet waiting to be gn^cious ; he has not removed our candlestick ; let us in time deplore our declensions from him. About forty-five miles north of Ephesus, was Smi/nia, a city so ancient, that it had been celebrated even in the time of Homer. Here Christianity was early in- troduced; and such was the purity of the church here established, that the epistle addressed to it contains no reproofs, but consists only of commen- dations and directions. There is little doubt that the venerable Polycarp at this time presided over it. He is the same person of whose glorious martyrdom many of you have read ; when urged, in order to avoid the flames, to renounce the Redeemer, he ex- claimed. " Fourscore and six years have 1 served him. and he hath never forsaken me : shall I then now deny my King who halh saved me.'*" The members of this church are declared to be ** rich"' in faith and good works, though they had Buffered much ntllietion, and been reduced to world- ly poverty; they had undergone peculiar trials froru LECTURES ON THE APOCALYPSE, NO. HI. 37 some pretended Christians, who yet were " of the synagogue of Satan :" for this is probably the mean- ing of that expression, " them who say they are Jews, but are not." In the epistles of Paul we are thus to interpret many such passages as, " the seed of Abra- ham," the "Israel of God;" and in several parts of this book, where so much of the scenery is drawn immediately from the Jewish temple and worship, we must adopt the same mode of exposition. Piety will not exempt us from sufferings; this church is forewarned, that it should endure tribula- tion for " ten days," which may refer to the ten years' persecution under Dioclesian, but more probably is here, (as in other passages of the scripture,) a de- finite term put for an indefinite, and meaning a long period^ during which their graces should be tried. That they might not shrink from these sufferings, Jesus promised to those who should be faithful unto death, the never-fading crown of the conqueror ; the crown of immortal life for that temporal life which they might be called on to lay down for him; and declares, that this shall be the privilege, not merelj^ of the martyr, but of all who overcome, that they " shall not be hurt by the second death ;" that awful state of misery which must be experienced by all the enemies of the Redeemer; that living death, that dying life, under which the wretched sufferers shall in vain sigh for annihilation, and long to be blotted from existence. Sixty-four miles to the north of Symrna, was Per- gamos, the ancient residence of the kings of the race of Attali ; celebrated for the pomp with which Escu- lapius was here worshipped, and for the extent ot its library ; for the birth of Galen and the death of Scipio. So furious and zealous were the idolaters 5S SERMON CXV. of this city, that Satan seemed here to hav e estah' lished his throne. No wonder then, that the church here had been exposed to persecution, and that An- tipas had been put to death. Of the history of this *' faithful martyr," who is commended by the infalH- ble Judge, we know nothin<2; : history has suffered the events of his life to perish from amongst us ; but they are recorded in the Lamb's book of life, and will be declared to us at the last great day. But though this church had remained unshaken by per- secution, some of its members had so far apostatized, as to unite with the Nicolaitans, who, repeating the detestable artifices of Balaam, were by idolatry and impurity, corrupting the church, and preparing for it divine judgments. The Saviour calls upon them to repent, declaring that he will otherwise come speedily in the course of his providence, and "fight against them with the sword of his mouth;" that is, will execute upon them all those judgments which his word denounces against those who depart from the truth and purity of the gospel. On the contrary, he assures those who continue fiiithful, that he will srive them " to eat of the hidden manna:" they shall be supported and refreshed by communion with me, the true bread which came down from heaven ; they r^hall have those blessings of the spiritual and eter- nal life, which the stranger intermeddleth not with ; which are safely hidden in me, as the manna was laid up before the Lord, and concealed in the ark. Jesus adds, " To him that overcometh, I will give a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it." The allusion is either to a white stone, by wliich anciently the acquittal and absolution of those who were accused, were declared; or to the white LECTURES ON THE APOCALYPSE, NO. III. 39 stone given at the Grecian games to the victors, to entitle them to receive rewards. The meaning then is, that whatever reproaches or censures from the world sincere believers may sustain, they shall be acquitted and crowned by their Judge. Of this they already have a pledge in those characteristics of the new man, which none but those who bear them can suitably conceive, prize, or value ; which now give them peace, and assure to them the rewards of glory. Forty-eight miles south-east of Smyrna, was Thi^ atira. The church in this place is praised by the Redeemer for its Christian graces, and benevolent conduct. These too had continually increased : in- stead of apostatizing or becoming lukewarm, " the last were more than the first." Ah ! why is not this more frequently the case } Why, after we have ex- perienced so much of the goodness of God and the compassion of the Redeemer, after having bound our souls with so many obligations, why is it not always true, that our last works of piety, and love, and obe- dience are more numerous and spiritual, than when we first gave ourselves up to Jesus ? But even this church is not without reproof Some woman, who is here called Jezebel, from a conformity of disposition and crimes with this impious wife of Ahab, pretending to extraordinary divine in- fluence, and to the prophetical spirit, endeavoured to deceive the faithful, and to introduce all the abo- minations of the Nicolaitans. The Saviour had long borne with her, and given her space to repent, but she had abused his long-suffering, and the church had neglected to silence and to expel her. Jesus declares that he will inflict, upon her and her com- panions sufFerings conformed to the nature of their 40 15ERMON CXV. crimes, so that in thrir punishment they may read their guilt; and that all should be forced to acknow- ledge his omniscience. To encourage those who had not been seduced, they are taught that they shall not participate in these afflictions ; that no new doctrines or ceremo- nies shall be imposed on them ; and they are exhort- ed to maintain the same purity of doctrine and prac- tice for whicli they had hitherto been distinguished. Acting thus, they are assured that they shall partake of the dignity, and be sharers in the conquests, of the Redeemer; and that all opposing powers shall be subdued under them. Jesus adds, To him that overcometh " I will give the morning star:" all the light and grace, the comtbrts and enjoyments which are to be found in me, who am the bright and morn- ing star; all the glory and lustre which cause the morning star to be hailed when, after the gloom of night, it forctels tiie approaching day ; all the splen- dours of that world where " they who turn many to righteousness shall shine as- the stars for ever and ever." Sardis was situated thirty-three miles south of Thyatira : it had once been noted for its opulence ; had been the capital of Lydia, and the place where Croesus reigned. The church here is not charged with any corruption of doctrine, nor with any licen- tiousness of manners. Embracing all the principles of the gospel, there was nothing immoral in their conduct. Were they therefore blameless in the sight of the Redeemer? Alas! there were many of them who while they " had a name that they lived, were dead." Regarded as saints by mer), too many of them were still dead in Iresjiasses and sins; and others were lifeless anil (^old in the perlbrmance of LECTURES ON THE APOCALYPSE, NO. Ill, 4| ail sacred duties. They are solemnly admonished to recall the emotions and sentiments which they had when the gospel was first brought home to their hearts; to repent of their declensions; lest the Sa^ viour should come suddenly, and surprise them in- dividually by death, or as a church by his judgments,. Yet in the midst of this general declension, Jesue perceived " a few who had not defiled their gar- ments ;" who had kept themselves from the pollu- tions of the world, and preserved all the spirituality and ardour of religion, and the power of godliness. To these he promises that they should " walk with him in white," in this world : as worthy to be here regarded as his children, and ever rejoicing in the sense of his presence and care ; and in the world to come they shall be clothed in robes of righteousness, light, and glory, that have been " washed and made white in the blood of the Lamb;" and instead of having their names blotted from the book of life, where they were enrolled as heirs of glory, they shall be openly acknowledged by the Saviour in the presence of the Father and his holy angels in that day when the everlasting sentence of all shall be pronounced. Philadelphia was about twenty-seven miles south- east of Sardis : it received its name from its founder, Attalus Philadelphus. In the epistle to this church there is no reproof. It is declared that a door which none could close was opened to them by the Omni- potent, to admit them to blessings here and here- after. Feeble in comparison with other churches, they had yet resisted all opposers ; in the midst of trials, they had remained faithful. Some proud, pre- sumptuous pretenders, boasting of the peculiar in- fluences of the Spirit, and censuring all who did not VOL. IV. (> 42 bER.MO:« cxv. unite wiih ihem, had endeavoured to seduce them, a> person? of the same character had a>sailed the church of Smyrna. But their etlorts were in vain : the Saviour promises that the>e shall he liumbled nt the feet of those uhom thoy had reproached, and compelled to acknowledge his care over his church. He assures the believers of Philadelphia, that they shall be preserved in the midst of those temptations that were coming on the earth, and exhorts them to keep in continual view that crown \\hich should be given to all ihat poi-severe ; he assures them that they shall be admitted to that world of glory repre- sented as the city and temple of the Lord; that ihere they shall stand a^ immoveable pillars conse- crated to Gud, marked ^^i•■' '^'^ name of the Re- deemer. To the south of Philadelphia was Ltoodtcca, receiv- insj its name from I^aodice. the wife of .Antiochus Theos, (the Syro-Grecian king.) its builder. The most awlul reproofs are given to the members of this church : they retained the profession of religion, but were unaffected by it. They appeared careful onlv to preserve the name of Christians, regardles? of the Christian spirit. For such criminal inditTer- ence the Saviour threatens entirely to reject them. Their guilt was aggravated from their high self-con- ceil : destittite of the only true riches, they yet sup- PO»«.h3 that they had •• need of nothing;'' that they possessed every gill and blessing of believers. Odious as was their state, Jesus does not imme- diately reject them : he compassionately entreats lliem to come to him, sensible of their wants, and obtain from him all that ihev need. He lells them that >\ithout repentance, they must expect the se- verest chastisement, if they are not given up as in- LECTURES ON THL APOCALYP.SK, NO, III. 43 corrigible; he declares, tliat notwithfetanding such froq ijcnt repulses, lie still stands and sues for admis- liori to tlieir hearts, into which he will bring the richest blessings; and he concludes by a promise of greater dignity to the faithful than the most ambi- tious could desire, or the most sanguine imagine: " To hirii that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." He shall be partaker of the inconceivable posver and glory con- ferred on the exalted Mediator, and sliall eternally reign with him. And now " let him that hath an ear, hear what the Spirit saitli unto the churches." These epistles were written for our instruction, as well as for those to whom they were more immediately addressed ; the admonitions and directions contained in them should teach us what is our duty, Jesus still boars the same relation to his churches : he is present w itb us ; he observes our conduct and our hearts ; and to him we must approve ourselves. It is of little consequence '• to be judged by man's judgment ; to our own Ma!ook which is more immediately prophetical ; and LECTURES ON THE APOCALYPSE, NO. IV. 45 is intended like the corresponding visions in the Old Testament, to impress the mind of him to whom the revelation is primarily made, and to dispose us to receive the predictions with reverence, and study them with care. it was exhibited to St. John while he was " in the spirit :" his senses were closed to external objects, and while in a holy rapture, a supernatural ecstasy, these representations were made to him with clear- ness and force. Heaven appeared to be opened to him ; the voice of the Redeemer, which had already been addressed to him in the vision described in the first chapter, again sounded to him like the voice oi a trumpet : solemn, loud, and majestic, as that which was once heard on Sinai. He listened with joy to the gracious invitation : " Come up hither, and I will show thee the things which must be hereafter." Before describing the vision, let me repeat the ob- servation I have already made to you : the language of this book, and of prophecy in general, is symboli- cal ; every symbol conveys an important truth ; in- dicates real properties in the object to which it is applied ; yet we are not to suppose that it always has its exact external archetype. Thus we have seen that every trait in the hieroglyphic description of the Saviour in the first chapter, gives us instruction as to his character or offices. Thus in the present vision, we rejoice in the certainty of his atonement while he is exhibited as the Lamb that was slain ; yet in both instances we are not to imagine that the Saviour appears in these outward forms in the world of glory; and we are to regard those painters who have thus exhibited him, as deficient alike in taste, in elevated views of Jesus,, and in a knowledge of the prophetical language. So also it would be ab- )0 SERMO^J CXVI. surd to suppose that the four living creatures liave ihat external appearance by Avhicli tlieir attributes* and qualities are symbolically represented. After this remark, which I pray you to remember, and apply during the whole of these lectures, let us consider the vision itself. The throne of the great and glorious God was ex- hibited. There was no definite similitude, no exact ibrmof the Invisible ; but a display of his presence far more majestic, glorious, and awful, than in the Shechinah, which in the temple rested between the cherubim. There appeared a splendour which in- tinitely exceeded the lustre and radiance of the most precious and brilHant gems. 1 speak thu^ generally, because I suppose that there are no particular mysteries to be sought in the jasper arid sardine, wliich are peculiarly mentioned. The throne was encompassed with a rainbow of the soft and vivid green of the emerald. The rainbow, as you recollect, was the token of the covenant with Noah: here it surrounds the throne of the eternal Father, and in the tenth chapter we perceive it en- compassing the head of the Redeemer. It teaches us, that the great and glorious Jehovah is our cove- nant God : it reminds us, that while his mnjesty and power will be displayed in tlie punishment of ITm enemies, he will ever remember the promise ancxt T«» •<>«» iLcri xS'iK);. This reaches from that period to A. D. 193. During this time, An- toninus Pius and Antoninus Philosophus were upon the throne. All the historians of the time speak of the uniform famine under them both. The former preserved the people from insurrection only by dis- tributing provisions from his own stores ; and Aure- LECTURES ON THE APOCALYPSE, NO. V. 61 lius Victor, speaking of the latter, says, that in his reign there was nothing with which mortals can be afflicted, but what raged, and, among these calami- ties, he includes famine. The calamities that threatened the world were not yet terminated ; for, on the opening of the IVth Seal, St. John saw " a pale horse : and his name that sat on him w^as Death, and hell," rather, the invisible world, a crowd of ghosts, "followed with him. And power was giveh to them over the fourth part of the earth, to kill with sword, and with hunger, and with death," that is, with pestilence, " and with the beasts of the earth." To this the attention of John was also called by the fourth living creature, like an eagle ; to show how elevated in our affections, and quick-sighted with regard to duty, we should be in seasons of un- common calamity. There is no possibility of mistaking the general meaning of this prophecy ; it denotes a period of peculiar mortality from the four great judgments, with which God visits the guilty. Nor is there any difficulty in tracing the accomplishment of it. The last seal terminated in A. D. 193* Read the history of the Roman empire to A. D. 270, wiien this seal concludes, and you will see the verification of this awful picture; you will behold death reigning in every mode; you will contemplate only desolation and wo. The armies at their pleasure raised, deposed, murdered emperors. ^ In the course of ten years, thirty diflerent emperors were set up by the armies in different provinces, and they were continually warring with each other: massacres were perpetu- al : the northern barbarians broke in upon the em- &1 SERMO.V CXVil. j)irc : llic cnipenjr \'alerian was taken prisoner by the Persians : in the reijijns of Gallus and V olusian, such a pestilence prevailed as had never been heard of; beginning at Ethiopia, for fifteen years it entirely depoj)ulated many provinces of the empire; \\\\d beasts were of consequence multiplied, and their depredations were dreadful. But all this did not produce repentance, nor allay the fury of the heathens against Christians. This we are taught by the Vfh Scal^ which, when opened, presented a scene different from the others. The npostle "saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held : and they cried with a loud voice, saying. How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth.'* And white robes were given unto every one of them: and it was said unto tliem that they should rest yet lor a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be fullilled.'" Though the persecutions of Christians have not been previously mentioned, yet they are here re- ferred to; and a season uf peculiar oppression that awaits them, the terrible persecution under Diocle- sian, is foretold. Yet Christians are supported un- der this prospect, by beholding the splendid rewards of the martyr, and the short season during which their sufferings were to endure. No living creature calls to the apostle to " come and see," because in these persecutions, one of the first objects was to close the ihurches of Christians, and to kill and im- prison all the ministers of the gospel ; but though thc^e are no longer exhibited, wc hear in their placi^ LECTURES 0\ THE APOCALYPSE, NO. V. 6.3 the voice of the holy martyrs. They appear un- der the altar, on which they have been offered as sacrifices to God ; their blood speaks, as did that of Abel; not from a desire of vengeance, but from a regard to the glory of God, and the good of the church, they pray that the power of the persecutor may be abolished, and that the enemies of the Re- deemer may be punished. White robes were given them, the symbol of their justification before God, and of their righteousness ; and it was declared to ihem that others should suffer. Who is so ignorant of the early history of the church, as not to know that, from the conclusion of the last seal to A. D. 303, when this seal terminates, these persecutions prevailed ? Who has not heard of the cruelties of Dioclesian ? And did not the blood of the martyrs speak at once to God, imploring from him retribution, and to men, giving them instruction ? How easily could we heap up the names of martyrs in this period, including those of every age, and con- dition, and sex; joyfully submitting to torments, the mere account of which makes our blood run cold, and affords us a striking proof of the cruelty of which man is capable. But I have not time to enter into these details. I hasten to the illustration of the Vllh Seal, which embraces the period from the year 303 to 323, when Christianity was publicly es- tablished in the Roman empire. The account of this is given from the twelfth verse to the end of the chapter. The figures, indeed, are derived from the transac- tions of the judgment-day; but an attention to pro- phetic chronology, as well as a regard to the symbo- lical language used in the scriptures, will convince us that there is no reference here to the end of the 64 SERMON cxvir. world. Many events are to happen after those that are recorded in the end of this chapter; and nothing is more common in the prophets both of the Old and New Testaments, than to represent the punishment of idolatrous nations by figures derived from the events that shall occur at the dissolution of the world. It would be easy to prove this, did our time allow, by the induction of particular instances. There is also a propriety in this phraseology, since God then comes to judge these communities, as he will judge individuals in the final day. And be- sides, there is no obscurity ; for we shall see, before the termination of these lectures, that there is a uni- formity in the application of all the prophetic sym- bols. These remarks, taken in connection with those made in our first lecture, will enable us fully to un- derstand the events foretold under the sixth seal. " There was a great earthquake ;" the civil and re- liofious constitution of the world was chansjed. " The sun," the symbol of supreme government, and here of the ancient pagan government of the Roman em- pire, " was darkened, and became black as sack- cloth of hair;" was degraded and liumblcd. " The moon,*' the ecclesiastical state of the empire, " be- came as blood," lost all its lustre, their temples were overthrown, their false systems renounced. " The stars," their idol deities, " fell from heaven," were no longer regarded. " The heaven departed as a scroll," the whole system of their pagan worship was shrivelled and destroyed. All, of every rank in society, felt that they could make no opposition to the Omnipotent; that they could not defend them- selves against the Redeemer. In one word, that wonderful revolution took place, which, commencing LECTURES ON THE APOCALYPSE, NO. V. 65 in A. D. 303, was completed by the firm establish- ment of Christianity under Constantine, in 323. Here we pause. Nothing would have been easier than to have illustrated more fully every part of the preceding discourse. But enough has been said to give you a general view of the subject; and we are desirous to advance, with as much rapidity as possi- ble, in this mystic but animating book. One great design in choosing it as the foundation of a course of lectures, was to show you where we now stand, and what are the consequent duties imposed upon us. But in order to convince you more fully on these points, I thought it fit to trace with you the whole line of prophecy from the time of John to the present period. Let us not conclude the present lecture without some practical remarks. 1. Admire the authority, the power, and the glory of Jesus. He went forth to conquer the nations : his success is proved by the countless number of happy, holy, exalted beings, round his throne, who have been subdued by his grace, and who now par- ticipate in his glory. It is proved by the reception of his gospel in so many countries where once the altars of paganism were reared. It shall be proved more fully when that day arrives which is so rapidly hastening on, when the whole world shall be sub- missive to him. Solemnly inquire then, Has he conquered me '^ He must be your Lord ; he must be victorious over you, either by his grace or his power; you shall be brought to liis feet, either as voluntary subjects, or as foes crushed by his might. Think of the righteousness and mercy of his king- dom, and submit to him. Remember that he is still •' to conquer," and pray for the extension of his VOL. IV. 9 66 SERMON CXVII. kingdom, and use all tlie means in yoUr power io promote it. 2. Child of affliction ! you have been reviewing some of the sufferings of early Christians. Repine not then at thy lot ; thou art not walking in an un- trodden path : through much tribulation the early believers entered into glory. He who supported them, can support thee ; he who crowned them is still faithful, and sympathizing, and kind. .3. We have seen the prevalence of War, and pes- tilence, and famine, in the earlier periods of the church : what cause of thankfulness is it that we are not visited with these judgments of God ! We have contemplated the fury of the persecutor : oh ! how grateful should we be, that we are free from the rod of the oppressor, and can worship God according to the dictates of our consciences ! Surely our peculiar privileges call for more devoted lives. 4. We have contemplated the happiness of the martyrs : the same robe of righteousness, the same crown of glory, will be given to all the children of God. If faithful unto death, we shall mingle with them in the world of felicity, and adore and bless ou" common Lord. Let us follow them so far as they followed Jesus. 5. Finally : let us live in the believing expectation of the judgment-day, that day when, without a figure, the events shall occur which are represented in the conclusion of this chapter i when the wicked shall in vain look to created objects for support; when nothing can preserve them from " the wrath of Him who sitteth upon the throne," and from the more intolerable wrath of the Lamb, the injured, insulted, Contemned Lamb of God. He now offers to take LECTURES ON THE APOCALYPSE, NO. VI. 67 away our sin : let us no longer trifle with liim ; let us not be satisfied till we are authorized to look to him as our friend, and to anticipate the judgment* day as the period when he will manifest himself as our advocate and Redeemer. SERMON CXVIIL LECTURES ON THE APOCALYPSi;, No. VI. Revelation, chap. vii. In our last lecture we explained the visions that were exhibited on the opening of the first six seals of that prophetic book that was given to the Re- deemer, that he might reveal its contents to the church, and accomplish the purposes of Providence that it contained. In this explanation we traced the history of the church from the period when this re- velation was communicated to John, to the establish- ment of religion under Constantine. After this im- portant event, there was a respite from persecution, and a season of tranquillity ; during this time the visible church greatly increased, and the number of nominal Christians was augmented ; but as wealth and honour were now connected with religion, the 68 SERMON CXVIII. public profession of it did not aflbrd the same evi- dence of sincere piety as when the rack and the flames were the portion of the followers of Jesus. The Saviour therefore sealed those in a peculiar manner who were real believers; thus designating them as his redeemed property, and assuring them of protection and defence during those judgments that were soon to come upon the earth, and that were announced by the sounding of the trumpets in the succeeding chapter. Thus too will the Saviour mark and secure his own, in all ages of the world, through all the corruptions and dangers of the church. The whole of the number thus redeemed and glorified by him, appeared to the apostle, and he contemplated their elevation and felicity with joy and gratitude. Such is the general meaning of this chapter: let us consider it more in detail. In the same roll in which the dissolution of the pagan system was represented, St. John beheld four angels standing '* on the four corners of the earth,'" or at the four cardinal points. They are the minis- ters of God's providence, and at his command the^ inflict calamities or pour out judgments upon guilty nations. Of these calamities and judgments, violent winds, which carry desolation with them, and sweep away opposing obstructions, are a frequent scriptu- ral symbol. But these angels act not without a commission. Tliey here appear "■' holding the winds," waiting for the orders of God : till he speaks, all is calm : *•• the earth, the sea, and (he trees," all ranks and orders of men, are uninjmed. It is probably a reference to Ihat period of unusual tranquillity and peace, which intervened between the establishment of Christianity l»y Constantine, in A. I). 323, and hi-^ death in A. I). 337. LECTURES ON THE APOCALYPSE, NO. VL 69 It was intimated, that this tranquillity should con- tinue but a short time. Another angel of superior dignity rises from the east ; it is the Redeemer, who rose in the east as the glorious Sun of Righteousness, and thence shed the light and consolations of the gospel : you recollect that he is elsewhere termed " the angel of God's presence;" (Isaiah Ixiii. 9.) " the angel who bears God's name ;" (Exod. xxiii. 21.) " the angel or messenger of the covenant;" (Mai. iii. 1.) and " a mighty angel." (Rev. x. 1.) He has authority over the four other angels, as he has over all the heavenly host, and speaks to them as their Ruler and Lord. He perfectly knows all his true followers ; he has power to seal them, and does actually seal them by the conferment of the Holy Spirit of promise. The gift of this Spirit, whereby Christians are elsewhere said to be " sealed unto the day of redemption," distinguishes them as clearly in the view of God as an external mark impressed upon their foreheads would point them out to their fellow-men. The angels are commanded to suspend the execution of those calamities which, under the trumpets, will be brought upon the world, till the real disciples of Jesus are thus sealed: are thus de- signated as his peculiar and purchased possession : and are as certainly assured of the divine protection as were those sealed ones in Ezekiel ix. upon whose foreheads was set a mark, because they sighed and cried for the abominations done in the midst of the city, and concerning whom, those that carried the slaughter-weapons M^ere charged, " Come not near any one upon whom is the mark." The number of those who were thus sealed, is said to be one hundred and forty-four thousand : a definite for an indefinite number, and .alluding at once to tho 70 SERMON CXVllI. twelve tribes under the old dispensation, and to the twelve apostles under the new. They were few in roniparison with the multitudes that then prol'essed Christianity ; but, alas ! in every age how many are there w ho have the external seals of the sacraments who are destitute of the internal seal of the Holy Spirit ? Those who are sealed are said to be gathered " out of all the tribes of the children of Israel." I have already remarked to you, that throughout the greater part of this l)ook, the images are derived from the Jewish temple and worship: and that when the tribes of Israel are spoken of, the true Israel of God, the church of the Redeemer, is meant, and not merely the natural posterity of Jacob. This is a mode of speaking familiar to all the apostles : how often does Paul term believers " the seed of Abra- ham," because they have the same faith ? " the cir- cumcision." because their hearts are purified ? How often do Jerusalem and Zion signify the whole church? It is not then at all surprising, that this phraseology should be common in so mystic a book. The sealed are those who belong to the invisible church, whether they originally were Gentiles or Jews. In the enumeration of the tribes, Dan and Epliraim are omitted ; perhaps because these tribes were the leaders in idolatry, and therefore not cal- culated to represent the pure church, and in their stead are substituted Levi and Joseph : the former indeed had no portion among his brethren, but is entitled to the same celestial blessings with the rest; the latter, to whose two sons Jacob gave such a blessing as constituted them heads of two distinct tribes. LECTURES ON THE APOCALYPSE, NO. VL 71 In addition to those who were sealed during this *hort period of the church's tranquillity, the apostle was taught that in every age, whatever might be the corruptions or the persecutions of the church, there should always be the sealed ones of Jesus. To en- courage Christians, there was then exhibited to St. John the glorious assembly that shall at last appear in purity and joy before the throne of God. As the prophets of the Old Testament frequently interrupt the series of their predictions, to speak of the advent of Messiah, the great object of ancient prophecy, so St. John has several times interspersed in the course of this book, views of the church as it shall finally appear triumphant over all its enemies, and crowned with felicity and glory by its Redeemer. These views are introduced with great beauty and propriety, to animate believers under those suffer- ings they are called to endure ; to make them stand firm in the faith in the darkest and most disastrous times ; and by an enlarged and comprehensive view of " the general assembly and church of the first- born in heaven," to dissipate the gloom which rests upon the mind in contemplating those divine judg- ments, or those human corruptions, which constitute so large a portion of the history of the church on earth. From the 9th verse to the end of the chap- ter, we have such a view of that church triumphant, to become members of which ought to be the great object of our desire and pursuit. Let us arrange under a few different heads the chief traits of this beautiful and subhme picture. 1. We are pointed to the chief beings who shall i?iha- hit the world of glory : There is the great God-, everywhere present, yeX in heaven he more peculiarly manifests himself: 72 SERMON CXVJII. tlicre is his palace, iiis tlirone : tlic*re lie unveils his perfectioiiS in a more resplendent manner than in any other part of his dominions ; so displays himself, that the beatific vision, the great source of felicity to the redeemed, is enjoyed by them wlien removed from the sorrows of earth, they enter " the house not made with hands, eternal in the heavens." There is the Lamb of God, Jesus, in his mediato- rial character. We stand not o'.ily before the throne, but also before the Lamb, lie m ho shed his blood for our salvation; he to whom we have so olten de- voted ourselves ; he whom our souls adore, and desire more clearly to sec, and more fully to enjoy, shall be there. We shall behold him who for us submitted to such agonies, inconceivably glorified and exalted. There are the angels of God : even now they form part of the family which acknowledges Christ as its Head ; even now they hold an uninterrupted inter- course with the church of the Redeemer upon earth ; they minister to the heirs of salvation ; and in the world to come, informing us of many offices of love they have performed to us, tliey shall unite with redeemed sinners in their praises and hallelujalis. It is true, having never sinned, and been exposed to the curse of the law, they cannot raise so high a song for recovering grace as we can : they therefore ap- pear in this chapter, as well as in other parts of this book, as standing further from the throne than the elders and living creatures, the representatives of the ransomed children of Adam: yet they still unite with the church triumphant, falling on their faces, worshipping Cod, nnd crying, " Amen : blessing, and glory, and wisdom, and tiianksgiving, and honour. LECTURES ON THE APOCALYPSE, NO. VI. /^ and power, and might, be unto our God for ever and ever. Amen !" There, are all good men, " of all nations, and kin- dreds, and people, and tongues." Those who have lived at different periods of the world, will there meet : an Abel will bow with Isaiah, a John with a Watts. Those from various parts of the world will there be united : the believing Hindoo and the con- verted American ; all the followers of the Redeemer who love one another upon earth, but who are pre- vented by distance of place, by interposing seas, or mountains, from seeing each other in the flesh ; all who have lived in various states of the church ; those who have obtained the crown of martyrdom; and those who have preserved their integrity amidst the smiles and allurements of the world; those who just opened their eyes upon the earth, closed them in death, and soared to glory ; and those who long and successfully warred under the banner of the Re- deemer. All good men Avho here were divided by various sentiments, and prevented by their pecu- liarities of belief from having a perfect union, though their souls were supremely attached to Jesus, shall there mingle their hearts, and wonder at their former coldness and distance : one blaze of light shall irra- diate every heart; and all dissention shall for ever cease. 2. We are taught what is the nmnber of the blest, or rather, are assured that they will consist of " a multitude which no man. can number." From the time of Abel, the first redeemed sinner, accessions have continually been making to the society of the glorified. There is not a day that passes, in which there are not some, shaking , off the burden of sin and corruption, who are admitted to the plenitude VOL. IV. 10 74 SERMON cxviir. of holiness and joy: myriads iipoit myriads sljme already in heaven as the evidences ol tlie Fathers love, the trophies of the Saviour's grace. And we are taught by the scriptures, liiat all who shall be saved before the millennial glory of the church, will be only the first-fruits, bearing no greater propoi- lion to the spiritual harvest, than the first-truits of- fered in the temple did to all the harvest through- out Judea. Imagine all these collected, and you will easily conceive that however little the flock af Christ may now appear, yet when all his followers shall at last be collected, they will be innumera- ble. 3. We are taught tchence they came : they all " came out of great tribulation." They experienced indeed different degrees of sorrow: some experienced the tortures of martyrdom ; others lived in a more serene state of the church: but they all have had to con- tend with sorrows; to conflict with temptation, with sin, with spiritual distress. To none of them did God promise, on none of them did he confer, perfect exemption from distress. 1. We are taught hotc tkeij obtained heaven : the blood of the martyr did not merit it; the sufferings of the believer did not deserve it: there is but one fountain in which they all have been cleansed, the atoning blood of Jesus: there is but one song in which they all unite, *• Thou, Saviour, art worthy, for thou wast slain.'' Neither sufferings nor merits are there presented, as the ground of pardon and salvation; *■' the blood of the Lamb," and that alone, was their plea upon earth for justification, and is the theme of gratitude and triumph when they enter into heaven. r». \\ c are taught what is the nature of llicir felicity : LECTURES ON THE APOCALYPSE, NO. VL 15 they have while robes, are perfectly holy and fully justified; they have palms in their hands, the sym- bol of victory and triumph, as well as the accompa- niment of praise ; they are before the throne of God, who dwells among them, affording them brighter manifestations of his glory than in the ancient tem- ple, and more intimate communion than any of his saints can have in this world of darkness and dis- tance from him. " llieT/ serve him day and night ;" heaven indeed is a state of rest, but not the rest of an unintelligent substance, or of tired powers; but that of an active spirit, which can only be easy and at rest when freed from the clogs that impair its vi- gour and restrain its activity. It is indeed a freedom from weariness and toil, but not a cessation from ac- tion : there the redeemed serve God, not with dull and lifeless afflctions, as ours too often are, but with unceasing life and vigour, joy and transport. There they Q.ve freed from all calamities ; "they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." Neither those temporal nor spiritual calamities, which here so of- ten agitate their hearts and bring tears into their eyes, shall attend them beyond the tomb. God him- self, who in their afflictions upon earth, " pitied them as a Father pitieth his children," shall then " wipe all tears from their eyes," and pour the rich stream of blessedness upon their souls. Jesus will exercise towards them his pastoral office : as the good Shep- herd, he upon earth laid down his life for his sheep; followed them into the wilderness ; drew them back from the precipice, down which they were rushing; nourished them by his ordinances ; and in commu- nion with him made them to lie down by the still waters, and led them to green pastures. In heaven;, 76 SERMON CXVIH. on the throne, he is still their Shepherd : he give? them richer consolations; he feeds them with higher joys than they could conceive on earth ; he leads them to the living, ever-ilovving fountains of blessed- ness, and makes ihcm happy beyond their concep- tions, and for eternity. Such is a brief sketch of the enrapturing view presented to the apostle. 1. Afflicted Chri^^lian ! in contemplating it, wilt thou still repine at afflictions that must so soon and so gloriously terminate? ^Vho will ujurmur at " great tribulation," which results in iu^aven, and will ren- der still dearer its perfect and eternal beatitude ? 2. Who is prepared for this heaven? He. and he only who is washed in the blood of the Lamb. If uninterested in his atonement, all our suiFerings on earth are only the terrible presage of that eternal agony which awaits the enemies of the Redeemer. Art thou united to him by faith? does thy life attest that thou art his cliild ? has lie sealed thee by his Spirit, and does this Spirit dwell in thee and ani- mate thee as the pledge, and earnest, and first-fruits of heaven ? 3. Finally : let us emulate the felicity of the bles- sed; let us aspire to the same glory; with such sub- lime prospects let us not cleave to the earth, and with the serpent feed upon dust; but seek for ho- nour, glory, and immortality. To us are ollered robes as white, crowns as radiant, palms as verdant, as those possessed whom the apostle here beheld. God give us grace so to live, that at last we may be united Avith them ! LECTURES ON THE APOCALYPSE, NO. VII. 77 SERMON CXIX. LECTURES ON THE APOCALYPSE. No. VII. Revelation, chap. viii. We have beheld six of the seals broken in suc- cession, and have explained the events that were symbolically foretold by them. We have beheld the overthrow of paganism in the Roman empire ; have seen the commencement of those corruptions that are about to bring down the judgments of God ; have marked the condescension of our Saviour in sealincf his real disciples, that they may be designated as his peculiar property, and be assured of defence and protection by him. We have now advanced to the seventh seal, which includes all the seven trum- pets, as the seventh trumpet includes all the seven vials. We have found, in every step that we have taken, that history confirmed the Bible ; that the works of God in providence were the best commen- tary on his predictions in his word. In our progress we shall see still more evidence of this important truth. I have remarked to you, that, when John wrote, the chief strength of Satan against the church was 78 SERMON CXIX. collected in the Roman empire ; and that a consi- derable portion of tfiis book is designed to show the conduct of Providence towards this empire. It ex- isted, from the time of this revelation, under three distinct forms : as an empire professing heathenism ; as an empire professing Christianity; and as a state, after the division of the empire, upholding, by all its power and arts, a system of corrupt religion. The events that should occur to it, and to the church as connected with it, are also foretold in three classes. Under the seals, heathenism is overthrown ; under the trumpets, the united Christian empire is punish- ed for its corruption of religion ; and, under the vials, the anti-Christian hierarchy is visited with the severest woes for its false doctrines, its unholy con- duct, and its persecutions of the saints; and, at last, is utterly destroyed. The seals, the trumpets, and the vials, are indeed as the successive volumes of the same work, containing the history of Divine Pro- vidence ; and by this diversity of emblems, a spirit of inquiry is excited, and the charms of variety and novelty given to the scenery. The apostle beheld the seventh seal opened : but before its contents are revealed, there is, for a short space, a profound and reverential silence in heaven, a pause of suspense, till the designs of Providence are declared. Preparations are made for the execution of some extraordinary judgmei>ts on the world: "Seven angels who stood before God." perhaps (he seven principal archangels so often referred to in this book, and in the prophecy of Zechariah, come from their station, and receive seven trumpets, indicative of the alarms tliat would soon be produced by wars, de- solations, and woes. LECTURES ON THE APOCALYPSE, NO. VIL 79 But in the midst of public judgments, the Saviour will not forget his friends. Before he permitted the four angels to loose the winds, he sealed all his real children. Before the blast of the trumpet is heard, he exhibits himself to them, careful of their interests. " Another angel," the angel of God's presence, *' stood before the altar" of burnt-oifering, to denote the atonement he had made with his blood, and *' had a golden censer with much incense," to denote the fulness of his merit, and the acceptableness of his mediation through his expiatory sacrifice. This incense he offered up " with the prayers of all saints," rendering their dcA'^otions acceptable by his inter- cession before the throne of grace, the mercy-seat, which intercession had been typically represented by the perfume of incense rising from the golden altar in the temple. How animating and touching are those represent- ations of Jesus that are every where interspersed in the Apocalypse ! It is, perhaps, this circumstance which most endears it to the ordinary believer. He whose historical researches have not been sufficient to enable him to compare predictions with their ac- complishment, nevertheless reads this book with deep interest, because he every where in it meets with that Saviour whom he loves. Whether he con- siders the glory in which he appeared to the beloved disciple, which so overpowered the faculties of na- ture as to cause John to fall at his feet as dead : whether he regards him exhibited as the Lamb that was slain ; as the object of adoration to angels and the redeemed; as the interceding angel of the cove- nant, standing for us at the golden altar; whether the believer view Jesus in tjiese, or any of the other sublime or tender forms in which he is perpetually 80 SERMON CXIX. exhibited in this book; love, and faith, and hope, and joy, mij?t 1)C excited. Pause for a moment at the representation of the text, and ask thyself, * Am I a man of prayer ?' It is taken for granted that thou art, if thou art one of the saints. The suppHcations of behe\ ers will rise to God. \\\\\ be presented to the Redeemer. In vain dost thou call thyself a Christian, if, in the offices of devotion, thou dost not frequently approach the mercy-seat. Thou treatest with contempt the advo- cacy of Jesus, if thou dost not, by frequent prayer, employ him in this oiTice. Inquire whether, in affliction, thy prayers are multiplied. Judgments were about to be poured out, and the Advocate, the kind Intercessor, hastened to the golden altar, to receive the numerous petitions that would be poured out by his children. Wo to thee, if affliction does not render the throne of grace dearer to thee, and cause thy visits to thy closet to be more numerous ! It is a sad sign of insincerity, if, under the pressure of sorrow, thou choose to struggle with it alone, rather than shed thy tears into the bosom of Jesus ; if thou choose to bear thine own burden, rather than flee to him to be delivered trom it, or to obtain strength to enduro it. Inquire what is thy plea in prayer. Dost thou ex- pect to be heard because of thy sincerity ; because of thy freedom and eidargement in thy devotions; because thy affections were deeply moved when thou wast enjraired in the exercises of devotion? Ah! notwithstanding all this, there is so much imperfec- tion n»ingled with thy fust services, that they could not be accepted by a holy God, were not Jesus in heaven receiving thy supplications, and at prayer for thee. Use no other plea than that which he pre- LECTURES ON THE APOCALYPSE, NO. VU. 81 sents: his atoning blood and justifying righteous- ness. Ever remember, that if he is able to save to the uttermost, it is because he ever liveth to make intercession for us. But, enemies of the Redeemer, neglecters of the grace of God! never forget that the compassion of Jesus is not a weak pity, which interferes with the claims of justice; that he is regardful of the honour of his Father, as well as of the miseries of mortals. The same Saviour who had sealed his followers, and assured them that their prayers should be heard and answered, passes from the golden to the brazen al- tar, and fillins his censer with those coals of this al- tar, which denoted the burning wrath of God that could be satisfied only by an atonement, cast it down upon the earth. It represented the divine vengeance that would be executed upon those who had already deeply corrupted religion ; and, notwithstanding their profession of Christianity, displayed not the spirit of the gospel. This actwas followed by "voices, and thunderings, and lightnings, and an earthquake:" symbols of those woes and calamities which fell upon the empire before the sounding of the trumpets, in the interval between the extinction of the family of Constantine, to the death of Theodosius, from 353 to 395. There were calamities, invasions by barba- rians, who were again repulsed ; and the Romans still maintained their territories, though in anxiety and suspense. But the tempest at last burst, for the angels were no longer restrained by the great Redeemer, and the first trumpet sounded ; " and there followed hail and fire mingled with blood, and they were cast upon the earth, and the third part of the trees was burnt up, and all green grass was burnt up." VOL. IV. 1 1 82 SERMON CXlX. Tlie i^jmbols of hail nnd fire are frequrntlj used to dignity the desolating jutlgmenls ofGod. David tlius describes the vengeance of the Lord against liis ene- mies: " The Lord thundered in the heavens, and the Highest gave liis voice ; hailstones and coals of fire." (Ps. xviii. 13.) Thus Isaiah foretells the in- vasion of Israel by the Assyrians : " Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a tlood of mighty wa- ters overflowing, shall cast down to the earth with the hand.'' (Is. xxviii. 2.) Thus also the approaching destruction of the Assyrians is announced : *' The Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the in- dignation of his anger, and with the flame of a de- vouring fire, with scattering, and tempest, and hail- stones." (xxx. .30.) It would be easy to add other illustrations of these symbols : these are sufficient. Blood IS here added to show, not oidy that there will be great devastation, but also much slaughter. This was to be inflicted on " the third part of the earth ;*' the phrase generally iised in this book to mark the Roman empire. The ♦' trees and the grass ;*' the great and the poor, were alike to sufler from it. Turn now ia history, and see how perfectly all this was accomplished. I enter not into particulars : you will find them in all the histories of the Roman empire; and in jione more fully than in the work of Gibbon, who, though an intidel, unconsciously bears testimony to the divinity of the scriptures. We have already, in the explanation of this book, been brought down to A. I). 395. From this time to A. D. 4.');3, Vvh''!i tliis trumpet concludes, we fnid a series ol ca- ^ lamily, bloodshed, and devaslalion, of which, even at LECTURES ON THE APOCALYPSE, NO. VII. 83 such a distance of time, we cannot read without shud- dering. The repeated invasions of Alaric ; the ra- vages under Radagaisus ; the desolating progress of the Vandals ; the woes brought by Attila, who so often boasted that '• the grass never grew again where his horse had trodden :" these, and other similar calamities, till the year 453, the period of the sudden death of Attila, fully verified these predic- tions. They were woes which, like the hail, came from the north. The second trumpet sounded; "and as it were,a great mountain burning with fire was cast into the sea ; and the third part of the sea became blood ; and the third part of the creatures which were in the sea and had life, died; and the third part of the ships were de- stroyed." The symbol o^ the sea is explained by John himself, Rev. xvii. 15 : " The waters which thou sawest, are people, and multitudes, and nations, and tongues." As opposed to the earth, it signifies many nations col- lected together, no longer in a quiet, but in an agitat- ed state. Such was the situation of the Roman em- pire after the furious tempest from the north, describ- ed under the preceding trumpet. Mountains^ in the style of prophecy, are cities : casting them into the sea, denotes their desolation. Look at the description of the destruction of Baby- lon, Jer. li. 24, 25, 26. 42 : "I will render unto Ba- bylon and to all the inhabitants of Chaldea, all their evil that they have done in Zion in your sight, saith the Lord. Behold, I am against thee, O destroying mountain, which destroyest all the earth, saith the Lord ; and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee 84 SERMON CXIX. a stone for a corner, nor stones fur foundations ; hut thou shalt be desolate for ever, saith the Lord. The sea is come up upon Babylon : she is covered with the multitude of the waves thereof.*' The substance then of the prediction is, that Home, Avhich, like Ba- bylon, had l)een a destroying mountain, should bt made a remarkable example of divine vengeance ; that she should be visited with slaughter and deso- lation; that a large number should be destroyed by the wars in the provinces dependent on her ; that. the sources of her wealth and her naval power should in a great degree be cut oiT. Turn to history, and see whether this was veriti- ed. The last trumpet conducted us to 4.03. Two years alterwards, Genseric at the head of his Van- dals, came from Africa to Rome : for fourteen days and nights the captured city was given up to indis- criminate |)illage ; the empress Rudoxia and her two daughters were carried captive; and the city never recovered its former power. In 471, it was again besieged, taken, and plundered, by Ricimer, a Ro- man general, at the head of the barbarians who hati served under him. In these and in similar manners. it was cast down from its elevation. The third trumpet sounded ; " and there fell a great star from heaven, burning as it were a lamp ; and it fell upon the third j)art of the rivers, and upon the fountains of waters ; and the name of the star is call- ed Wormwood, and the third part of the waters be- came wormwood ; and many men died of the waters, because they were made bitter.'* ./'? star fdllintr from licarcn signifies in the prophetic language, the dej)osi(ion oi a prince, or the apostac\ of a minister of religion. In the former sense, you recollect it is used of the king of Babylon: " How LECTURES ON THE APOCALYPSE, NO. VII. S5 art thou fallen from heaven, O Lucifer, son of the morning !" and so in other places. In this sense it must here be used, for St. John is speaking of the em- pire of Rome. The effect of the fall of this star was (not to turn the waters into blood,) not to produce slaughter, but to be made bitter ; to cause great pub- lic distress by the inefficacjand confusion of govern- ment; to turn the streams and sources of defence and comfort into the bitterness of disappointment and disgust. Turn again to history. You find Odoacer, king of the Heruli, in the year 476, taking Rome, de- posing Momyllus, or Augustulus, putting a period to the western empire, and himself assuming the name of king of Italy. The consequence was, " that the great benefits of government were no longer enjoyed ; all authority became despicable by weakness or mismanagement. Instead of protection and civil advantages, the people every where languished in distress, and knew not where to apply for justice or defence. Such a state of things may with great pro- priety be represented by the rivers and fountains ol water being made bitter with wormwood." The fourth trumpet sounded, "and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars ; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise." The darkening of the sun, moon, and stars, is, as you have seen, the constant and natural emblem of the diminution and destruction of political glory and influence. This is here foretold, with regard to the western empire. Notwithstanding the fall of the imperial star, yet the former government of Rome, its senate, its consuls, an(i its other magistrates, *»; 80 SERMON CXIX.. nominally contiiiucii. They remained iluringall the wars and commotions that intervened Irom 470 till 568, when Justin II. emperor of the east, sent Lon- ginus to Italy, who deprived Rome of all its authority, and reduced it to the form of a small duchy, of wliich he was the (irst exarch. Its authority was entirely destroyed by these humbling and striking events, and its political heavens eclipsed. The chapter concludes with the annunciation of the three wo-trumpcts, that will usher in events that are intended, not for reformation, but ibr punish- ment. My brethren, I am sensible that there are parts of these lectures that do not appear highly interest- ing to you. This arises in part from not being per- fectly acquainted with the symbolical language of prophecy. But every new lecture, or, as I may call it, new lesson, will remove this di/ficulty in some degree : you ^v\\\ acquire the precise and definite meanings of the various symbols ; and when this pro[)hetical alphabet, as I may term it, is fully learn- ed, you will find this mode of instruction captivating for the blaze of metaphor, and attractive from the rich ornaments in which the most important truths are dressed. Besides, we are continually advancing to the consideration of those glorious predictions which are the object of our joyful expectation and hope ; and the consideration of the predictions that have been fulfilled, not only strengthen our faith in the accomplishment of those blessed events that are promised, but also multiply the proofs that it is the God of providence, the ruler of the world, who is the author of the scripture. I. Let this subject show us the manner and spirit with which we should study history ; not merely to LECTURES On the APOCALYPSE, NO. VII. 87 admire the talents or exploits of men, but to trace the operations of Divine Providence, regulating all things for the display of his attributes, and the in- terest of his church. 2. Learn that great truth, that righteousness ex- alteth a nation ; that sin is the cause of divine judg- ments; that, of consequence, he is the best patriot and truest friend to his country, who, instead of in- creasing by his private vices the sum of public guilt, is, by the holiness of his heart and life, and the fer- vency of his prayers, drawing down the blessings of God on the community of which he is a member. 3. In contemplating the judgments of God upon the guilty, meditate upon those eternal agonies which await his enemies in the world to come. You see the exhibitions of his power and holiness : let the terrors of the Lord alarm you, and induce you to seek his friendship through the Mediator. 4. Finally : think continually. Christians, of the Angel of the covenant pleading for you. In darkness and sorrow and temptation, in the discharge of duty, and in the agonies of death, remember him who loved you upon the cross, who loves you in heaven. Go boldly to him, that you may obtain mercy, and find grace to help in every time of need. B8 SERMON CXX. SERMON CXX. LECTURES ON THE APOCALYPSE. No. VIII. Revelation., Chaf. ix. You know that the predictions in this book refer to the world, as its state afTects the interests of the cliurch, or directly and immediately to the cliurch itself. The former is the object of the trumpets. In explainins; the first four of them, we have traced the history of the Roman empire, from the time that Christianity was established in it by Constantine, till the division of the western empire into several independent states. It was at this period that Anti- christ, the man of sin, began to appear in liis power and guilt; and an observance of the exact chrono- logical order which we have seen hitherto pursued by tlie sacred writer, would have led liim to the im- mediate consideration of those gross corruptions of religio[i : but ^ith propriety he defers this subject to the pouring out of the vials, and proceeds to ex- hibit those circumstances which led to the destruc- tion of the eastern empire. And when he has thus in order terminated the account of tlie overthrow of LECTURES ON THE APOCALYPSE, NO. VIII. 89 the whole Roman empire, he returns to the state of religion during this period. The two first woes, or the fifth and sixth trumpets, are contained in this chapter ; they consist of hiero- gljphical representations, more compounded than most of those which we have already explained ; but concerning their general design- and object, there is, amono- modern commentators, little difference of opinion. On the sounding of the fifth trumpet, the apostle saw " a star fall from heaven to the earth ; and to him was given the key of the bottomless pit." What is this fallen star ? Is it, as some suppose, Pope Boniface IV. on whom the title of universal bishop was first conferred ? This is surely not a natural interpretation of the passage. Is it, as others have thought, Mahomet himself.^ There is no view in which he can be represented as a star. Is it the monk Sergius, or Bahira as he is called by oriental writers, who assisted Mahomet in the composition of the Koran, that is here referred to ? He is too little known to authorize this opinion. On the whole, I embrace, though not without some hesitancy, the sentiments of those who suppose that Satan is here meant. All of you who are acquainted with the original language, will acknowledge the correctness of a criticism tliat has often been made, that the text would literally be translated, " I beheld a star that had fallen from heaven." (««-7«««t«) By the permission of Divine Providence, this fallen an- gel was allowed to open the bottomless pit, and the calamities and seductions of a false religion were presented to the world. So soon as the pit is opened, a smoke so thick and black as to darken the sun sind the air rises from it. VOL. IV. 12 ' 90 SERMON CXX. It is an emblem of the errors that could darken tlit understandings and hide truth from the minds of those who then lived : for truth is light, and error is darkness. From the bottomless pit locusts rose. T-.et us present the traits by which they are exhibited ; let us explain the hieroglyphic, and then look to history for the meaning of it. 1. They were like horses prepared unto battle; thc^y had crowns on their licads ; faces like men : hair like women; teeth like lions; breastplates of iron; with stings like scorpions; Hying in such mul- titudes that the sound of their wings was as the sound of the chariots of many horses rushing to battle: prevailing for five months, but commanded by God " not to hurt the grass of the earth, nor any green thing, nor any tree, but only those men who have not the seal of God in theic foreheads; not necessa- rily inflicting deatli. but tormentin*; those in their power so that death became desirable ; and under a king who was tlie angel of the bottomless pit, who was the Destroyer. 2. Review those several symbols ; place them in plain language, and sec what is foretold. Like horses prepared for the battle, they are to be mar- tial armies, making a rapid progress through the world ; they have crowns of gold on their head, not merely those turbans ornamented with gold, and in the form of crowns, but also the splendour of the successive victories they have gained: lacea like men, and teeth like lions, indicating their fierceness, strength, and courage in battle ; hair dressed in a curious and effeminate manner; breastplates of iron, and therefore not easily to be conquered or repelled ; e*tings like scorpions, inflicting woes, but not de- LECTURES ON THE APOCALYPSE, NO. VIU. 91 strojing; remarkable for their number; in their strength for five months, vvliich, according to the prophetic chronology, is one hundred and fifty years; hurting not the productions of the earth, and comparatively little injuring real Christians; com- missioned and led by Satan, the angel of the bot- tomless pit, or by an emissary like him, and induced by him to propagate lies, and endeavour to destroy Christianity. 3. We have seen the hieroglyphic and its exposi- tion. Had we time to refer to the prophecy of Joel, and to other parts of the Old Testament, it would be easy to show you how frequently similar figures to those in this chapter are employed. This we cannot now do. Let us, however, from history, illustrate them. The order of these visions admonishes us to look to some event illustrative of this prophecy, after the destruction of the western empire. All the events that were previous, and the calamities that followed till .568, when the exarchate of Ravenna was esta- blished on the ruins of Rome, you have seen foretold under the preceding trumpets. The first wo then succeeds, and there can be no possibility of erring as to the remarkable judgment which it foretels. In the year 579, Mahomet was born : that man who introduced a system of false religion, that was propagated by the sword, and that was extended over so many nations, that we are not surprised to see it mentioned in the prophetical writings. I en- ter not into a minute description of his character and conduct; this you will find in numerous authors to which you can easily have access. I wish only to mention so much as will iJiur trate this prediction. Entering into the cave of Hera in t306,*he came from 92 SERMON CXX. it in 612, "in all the darkness of a new-invented- confused, false religion, and with all the rage of en- thusiastic Irenzy." Though he gained a number of proselytes at Mecca, yet he was obliged to (lee from it to Medina in 622, at which time the Hejira, the era of Mahometan computation, commences. He then taught his disciples that his religion was to be pro- pagated, not by disputing, but by lighting; and the rapidity of his conquests, and of those of his succes- sors, is inconceivable. Look over their history, and compare it with these prophetic symbols. The im- posture was soon spread over id! the adjacent re- gions, like a black cloud of smoke belched from the infernal pit. His armies, like innumerable locusts, poured upon the countries around. They bore ma- ny crowns, attesting thefr conquests. " In the space of eigbty years, they subdued and acquired to the diaV)olical kingdom of Mahomet, Palestine, Syria, both Armenias. almost all Asia Elinor, Persia. India. Egypt, Numidia, all Barbary even to the river Niger. Portugal, Spain, many islands of the Mediterranean sea, and advanced to the very gates of Rome."* Thus brave and powerful, they were noted for theii attention in ornamenting their hair. They sought not to kill, but to lead men to embrace the Mahometan religion; yet flie miseries of those who were sub- jected to them were great, thofigh their lives were spared. The efTects of their religion and invasion were painful as the stings of scorpions. Restrained by Providence, they literally gave an order before their marches, " Destroy not the pahn-lrees, nor burn any fields of corn; cut down no fruit-trees; do no mischief to cattle, only such as ye kill to eat." * Mede, 468. LECTURES ON THE APOCALYPSE, NO. VIIL 93 The WO was to be continued for five months, that is, one hundred and fifty years. In 612, Mahomet pro- claimed his religion; and in 762, the caliph Alman- sor, tired of war, built the city of Bagdad, and called it " the city of peace." These troops had as their king the angel of the bottomless pit, Abaddon, Apol- lyon. The armies were raised by the power and po- licy of the devil, and led on by himself, or an emis- sary like himself, whose object was to propagate falsehood, and to destroy the truth. Such is, in substance, the event foretold by the fifth trumpet. It is announced, that " one wo is past;" that, for a time, the world will rest from its effects ; but that two others, equally dreadful, will ensue. The sixth trumpet sounds. The second wo is an- nounced. A voice is heard from the four horns of the golden altar ; from the place of the Redeemers intercession, vengeance is declared against his ene- mies. He, who at the altar pleads for his child ren, thence denounces the punishment of those who neg- lect his salvation. He orders the four angels, that are bound in the river Euphrates, to be loosed. The command is obeyed : and these angels, who are " prepared for an hour, and a day, and a month, and a year, to slay the third part of men," are loosed. Immediately, St. John saw an army of horsemen, amounting to two hundred thousand thousand, a definite number put for an indefinite, to express their multitude. The riders inspired terror, having breastplates of fire, and jacinth, and brimstone. The horses had heads like lions, and out of their mouths issued fire, and smoke, and brimstone ; and the third part of men 94 SERMON CXX. were killed by their breath. Their tails were ser- pents, with wliich they did much hurt. Such is the hieroglyphic. The prediction, in sim- pler language, is evidently this. A countless army of horsemen should proceed from the Euphrates; they should inspire fear, and carry desolation, wherever they went; many should be destroyed by them ; the tails like serpents indicated, that, when they had subdued and passed through a coufitry, they would greatly atllict it, as by the stings under the Ibrmer trumpet. All this perfectly corresponds with the irruption of the Turks into Europe, their destruction of the eastern empire, and the miseries they brought upon corrupted Christians. The only objection that can be made to this application of this passage is, the length of time intervening between the fifth and sixth trumpets. But this has already been accounted for in our prefatory remarks. As usual. I enter not into minute particulars of the history of this people. This you will find in authors who have expressly treated of them. I wish only to present circumstances enough to show the fidfilmenl of the prophecy. The Turks, originally from the Caspian Sea, were hired by the Sultan of Persia, against the Caliph ol" Babylon, who was then head of the Saracenic empire, in 8.32. When the Sultan, through their means, obtained the victory he refused to reward thoin; and they then drove him from his kingdom, and there established themselves. After some time, they made peace with the Caliph, and professed the Mahometan religion. In 1051, they obtained permission to set up an emperor of their own in the Asiatic territories, and they shortly after LECTURES ON THE APOCALYPSE, NO. VIII. 95 established four sultanies, bordering on the river Euphrates, There for some tinie they were bound, restrained from extending their conquests, by their disputes, by the providence of God, and by the cru- sades. But, at last, they were united, and loosed, and permitted to punish degenerate Christians. In 1281, they obtained the first victory over Christians, by taking the important city of Kutahi from the Greeks. From that period, they often spread deso- lation over many parts of Christendom. In 14.53, they took Constantinople, and overturned the east- ern Roman empire ; and their last victory was in 1672, when they took Cameniec from the Poles. The hour, day, month, and year, (according to pro- phetic calculation, in which a day represents a year, and the year is regulated by lunar computations,) amount to three hundred and ninety-one years and fifteen days. The years exactly point out the inter- val between the first and last of these conquests ; and if historians had been as precise in mentioning days as years, we should have doubtless found the days equally exact. Since the year 1672, their do- minion has been on the decline; and at the end o( the sixth trumpet, the Ottoman power will fall, to- gether with the temporal power of the Pope. In all their traits, they correspond with the representation of John : they came from the Euphrates ; their ar- mies consisted principally of horsemen ; they breath- ed slaughter, and destroyed countless multitudes ; the Mahometan imposture, and the absolute des- potism, with all their attendant evils, with which those countries have been cursed that have been subdued by them, may express the torments inflicted by the snakes in their horses' tails; and I know not 96 SERMON CXX. whether it is ianciful to imagine, that the fire, and emoke, anJ brimstone, issuing from tlieir mouths, may allude to the gunpowder and cannon, now so common, but first used by them at the siege of Con- stantinople. The conclusion of the chapter informs us, that the design of this wo was to punish the degenerate pro- fessors of Christianity for those vices in which they indulged, and by. which they were too much assimi- lated to the heathen : but that it did not bring them to repentance and reformation ; and that therefore new judgments should be inflicted on them. ]. And now. think with solemnity and holy awe of the universality and power of Divine Providence : men, devils, all creatures, are submissive to it God has only to speak, and thou shalt be punished ; he has only to will it, and in* the midst of all calamities thou shalt be secure. Is the God of providence then thv friend ? Art thou reconciled to him through the great Redeemer, and interested in his promises.'* Happy if this be the case : under the mo^t appalling judgments thou mayest sing, '• Though the earth be re- moved^ Gmd is my refuge and strength.'''' In every situ- ation thou mayest look up to Jesus at the goldeii altar, pleading for his sealed ones, not permitting afflictions to approach them, or else converting them into blessings. But wo to thee if this be not the case ! wo to thee if the God of providence be thine enemy ! Thou canst not contend with him; though he bears long with the guilty, his vengeance will at last de- scend upon them. Oh ! in time submit to his do- minion : embrace his Son : devote thyself to him, that thou mayest be happy. Never forget that this God, so holy and powerful, is not a distant and re- LECTURES ON THE APOCALYPSE, NO. VIH. 97 mote Being, on whose attributes thou mayest cooUj meditate ; but one on whom thou art absolutely de- pendent ; with whom thou hast many solemn rela- tions ; who continually observes thee, and who will fix thee in heaven or in hell. With such a being it is not safe to trifle ; such a being it is madness to oppose or offend. 2. See the necessity of the special grace of God for the conversion of man : the severest afflictions cannot of themselves change the heart: these men so severely punished, yet repented not. How often have similar examples been presented to us ! How many of you, my brethren, have thus been visited by calamity, and yet are unsanctified ! You have strug- gled, you have murmured, you have inwardly ac- cused God of severity ; and have become more har- dened. Oh ! let affliction make you, like the poor prodigal, think of your Father's house; let it drive you to his throne, and his arms ; let it lead you to supplicate his grace : then, and then only, will it prove a blessing. 3. See the danger of neglecting spiritual mercies j because these were disregarded, spiritual judgments were inflicted. Abuse not the privileges you enjoy, lest God should give you up also " to strong delusion and to believe a lie." Preserve the truth and the purity of religion, lest you also become the prey or the victims of deceivers, and experience the indig- nation of God in this world and that which is to come. 4. Finally : think fof a moment of that world, the agonies of which are such, that it is emphatically true, that " men shall seek death, and shall not find it ; and shall desire to die, and death shall flee VOL. IV. 13 98 SERMON CXX. from tlicm." Tlierc the immortality that ennohled these lost, unhappy heings. has become their curse : there they perpetually lament that they can never. never die : there they in vain pray that they may be blotted from existence ; death flees from them : •' the smoke of their torments ascendeth for ever and ever." God of mercy ! Father of our Saviour I save us from these agonies I Lead us now to the Redeemer : through him may we now obtain that spiritual life which will conduct us to a world, where, instead of these woes, our eternity shall be marked only by raptures and thanksgivings. LECTURES ON THE APOCALYPSE, NO. IX. 99 SERMON CXXI. — eo^— LECTURES ON THE APOCALYPSE. No. IX. Revelation, chap. x. We have listened to the ano-els sounding the first six trumpets, and from history have traced the ac- complishment of the predictions that were then ut- tered. We have beheld the dissolution of the Ro- man empire, the ravages of the Saracens, and the irruption of the Turks: but severe as were these calamities, they did not bring to repentance the cor- rupted and degenerate church. New woes were therefore announced under the seventh trumpet : this is represented as beginning to sound in tiie I4th verse of the next chapter, and the whole of the lOth, and the first thirteen verses of the 1 1th chapter, are a parenthesis introduced between the sixth and seventh trumpets. Our text is a solemn introduction to the important predictions that are uttered under the last wo-trumpet. The apostle beheld a mighty angel descend from heaven, full of majesty and glory. From the de- scription of him, and its correspondence with the representation of the Redeemer in the first chapter. 100 SERMON CXXI. there can be no doubt that it was our blessed Sa- viour himself, the uncreated Angel ol the covenant, the Angel ot God's presence. ^' He was clothed with a cloudy In the pillar of cloud he had conducted the camp of Israel; in the cloud he had ascended to glory, after his resurrection ; he uill come in the clouds of heaven to judge tlie world; and he now appears clothed with a cloud, to restrain the full blaze of that lustre which could not have been sup- ported even by John, accustomed as he was to hea- venly visions. "• ^'7 rainbow was upon his head.''" This, as you remember, was the token of God's covenant with Noah. In the 4th chapter of this hook, and In the 1st chapter of Ezekiel, it is represented as en- circling the throne of God ; to remind us, that in the midst of his glory he is kind, and will ever remem- ber the promise and oath of the covenant, which as- sure the happiness of his children. Here it sur- rounds that Redeemer who made peace between God and man, and in whom the new covenant is es- tablished. Days of sullering and trial for his church are about to be predicted. He therefore appears with this symbol, to teach us, that however violent may be the storms and tempests which shall nssail this mystic ark, it shall still be preserved. '• His face was (ts it were the sun :'''' hright with glory, but cheer- ing and reviving to his children. ^^ His feet were a» pillars of fire ;'''' showing what was the lustre conceal- ed by the enveloping cloud, and representing the purity, beauty, and stahility of all his disj)ensations. " He h(ul in his hand a little book open.''' He hud be- fore received the seeded book; and iiis authority and power as Mediator, to reveal and execute the pur- poses of God, had Ix'en gratefully celebrated by the church. Of ih;:! hook, six of the seals had been LECTURES ON THE APOCALYPSE, NO. IX. 101 broken, and their contents displayed : the seventh is hereafter to be unfolded. Entirely distinct from this is the little book which the Saviour holds in his hand ; it consists of the revelation made in this par- ticular vision, and terminates in the 14th verse of the next chapter. It was necessary that this little book should here be introduced to render the seventh trumpet intelligible : this trumpet announces the destruction of the antichristian system; but this system has not hitherto been explained : the pre- ceding prophecies of this book have referred to the state of the world as it affected the church ; and it was therefore proper that a general view of this cor- ruption of Christianity should' here be given. We shall see, when we illustrate the next chapter, how accurate and extensive is this brief sketch. The little book was open: the sealed book foretold events that were future ; that could be known only by re- velation from Christ. In explaining it, we have been conducted by the sixth seal to the year 1672. After this the little book is introduced, and declared to be open ; because at this period the corruptions and cruelties of Antichrist, to which it refers, had been exhibited to the world, and recorded in history. The Saviour '''' set his ri^ht foot upon the sea., and his left foot vpon the earth ;'''' to show that his dominion is universal ; that he has power over all the world ; and that his majesty shall every where be dis- played. " He cried with a loud voice^ as when a lion roareth.^* Though he appeared' on earth as the meek and gra- cious Saviour; though he was adored in heaven as the Lamb that was slain ; yet he is also omnipotent; terrible to the unholy; and appearing in all the power of" the Lion of the tribe of Judah." 102 SERMON CXXI. Responsive to his. " seven thunders uttered tfiir voice.''' On Sinai they attested the present God; here they sliow the majesty of Jesus, give new solenniity to this august scene, and command our attention. The voice of these thunders was articulate and intelhgi- hle. John was about to write down what they an- nounced, when he was forbidden to do it, by a voice from heaven, and to seal them up in secresy. They were intended for the use and information of the apostle himself, and it is vain for us to inquire what was their nature. The Angel of the covenant then " lifted up his heind to heaven^'"' the ancient and solemn manner of appeal- ing to God by an oath, '-'• and sware by him that liveth for ever and ever, ivlio created heaven, and the thinirs that therein arc, and the earth, and the thinu^s that therein are, and the sea, and the thinirs which are therein, that there should be time no longer : but in the days of the voice of tlie seventh angel, when he shall begin to sound,'''' [or, as Dod- d ridge translates it, who was about quir'SE, NO. X. 109 should be given in this place. And this is done in the little book received from the mighty Angel of the covenant. We have seen that when severe judgments were to be poured out upon the world, true believers were sealed as the peculiar property and charge of God. Now that the corruptions of the church are about to be described, they are again explicitly distinguished from mere nominal Christians. This is taught us in the first and second verses, by figures that are de- rived from the Jewish temple, and by images similar to those employed in the fortieth chapter of Eze- kiel, and the second chapter of Zechariah. St. John receives a measuring reed, and is ordered by the An- gel of the covenant, the great Head of the church, to " measure the temple of God, and the altar, and them that worshij) therein ;" but, " to leave out the court without the temple and not measure it ; because it, together with the holy city, tvas to be given up to the Gentiles, to be trodden under foot forty and two months.''"' The Jewish temple consisted of the sanctuary and two courts ; the inner court, where the altar of burnt-offerings stood, was appropriated to the priests ; there they performed the services of religion, and, on ordinary occasions, the people did not enter it. In the outer court, the people in general stood. In the second temple, there was added the court of the Gentiles, to which strangers were admitted. The part of the temple where the altar stood, where God was peculiarly present, and solemnly worshipped, represents the sincere disciples of the Redeemer, who, in the lan- guage of Peter, " are a chosen generation, a royal priesthood, a holy nation, a peculiar people, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Of these who worshipped in spirit and in 11© sekMon CXXlI. truth, and mIio should hr the objects of God's special love, the apostle is ordered to lake an exact account ; while mere nominal professors, destitute of the spi- rit and power of religion, notwithstanding their pro- fession and their privileges, are left out in common with the world, regarded as mere worshippers in the onter court, and not as the sealed and peculiar peo- ple of God. A reason for not measuring this court is given to the apostle. Both it^ and " the holy citif* in general, that is, the visible church, were to be profaned by the Gentiles, or by those who, while they pretended to be worshippers of the Redeemer, yet. in their idolatry and unholy conduct, resembled heathens rather than Christians. The precise na- ture of that great apostacy which is here referred to, is more fully developed in the succeeding chapters- For the consolation of the pious, it is added, that this profanation shall not be perpetual; that it shall be ter- minated at theendoftbrty-two prophetic months. You know tiiat, in prophetic chronology, a day denotes a vear; you see this in Daniel's prophecy, and nume- rous other passages. The forty-two months, then, or twelve hundred and sixty days, as the same period is termed in tlie next verse, denote twelve hundred and sixty years. At what time this important peri- od, (at the conclusion of which the church will ap- pear in all the lustre of millennial glory,) commences and terminates, we shall be led to consider, with ^oino minuteness, in a future lecture. Dtn-iiig all this time, the two witnesses of the Re- deemer are to prophesy. Their character and qua- lifications are given from the third to the sixth verse in- clusive. " And I will give power to my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackclolii. These LECTURES ON THE APOCALYPSE, NO. X. Ill are the two olive-trees, and the two candlesticks, standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies ; and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will." They are ■witnesses^ defending the truth as it is in Jesus, against antichristian corruptions, and ready to die in attesta- tion of it. They are not merely, as some have sup- posed, two illustrious individuals. The length of their testimony forbids this supposition. Nor are they the Old and New Testament church; this does not accord with the definite period of their testimo- ny : nor, as others have imagined, the Old and New Testaments ; it would be forced to say that these were slain, and that their dead bodies lay in the streets. They are the succession of those pious men, who, during the whole time of darkness and corruption in the church, testified to the truth, and maintained the pure gospel against prevailing errors. As in prophetic language, king or horn signifies not an individual, but a succession of rulers, so tvitness signifies a succession of pious men, zealous for the truth. Many have shown from history, that, in the darkest ages of the church, such men have never been wanting. These witnesses are said to be two : to teach us that they should be comparatively few, yet still sufli- cient, since this is the number required by the law ; and also, in allusion to those illustrious persons, who appeared two and two, to plead the cause of God. and bear their testimony against prevailing sins. 112 SERMOxN CXXII. Of these, tliivf are particularly rrli'rred to in these verses: Joshua and Zcrubbabel, after the Babylo- nish captivity; Elijah and. Ehsha, during the idola- try of Israel ; and Moses and Aaron, at the departure from Egypt. They prophesj/, not so much by foretelling future events, as by defending, explaining, and enforcing the truths of the scriptures; a sense which the word prophesy often bears in the New Testament. They are in sackchtlu exposed to affliction and j)ersecu- tion. and mourning over the vice which they everv where behold. Like Joshua and Zcrubbabel, in the fourth chap- ter of Zechariah, " they arc tico olive-trees^ and the two candlesticks^ standinl which are comparative- ly changeable an(). If with the majority of commen- tators, we embrace the former opinion, the church will come out of the wilderness, and the millennium will conunence in J8Gt). If we be led to preler the latter, it will be deferred till 2016. I speak general- ly, without entering into those particular inquiries that I shall feel it a duty hereafter to make, when these dates are more explicitly examined before you. At any rate, I doubt noi that in this very house, long, very long before, in the course of nature, itcancrum- Lectures on THfc apocalyi'se, no. xi. 125 ble into ruins, will the millennial glories of the church be displayed, and a degree of holiness, of know- ledge, of sacred joy, be here experienced by crowd- ed congregations, of which we can have little idea while we are still in the wilderness state. During this period, the vision represented war in heaven, that is, in the external and visible church, as it already has been explained to you. " Michael and his angels fought against the dragon ; and the dragon and his angels fought, and prevailed not; neither was their place found any more in heaven : and the great dragon was cast out into the earth, and his angels were cast out with him." Michael has before been mentioned in Dan. xii. I. and Jude ix. He is one of the principal archangels : I do not sup- pose there is any probability in the sentiment sup- ported by Horsley, that he is the Redeemer. He con- tends with the enemy of God, and overcomes him. The general interpretation of this passage I regard as correct ; that it refers to the glorious Reformation, when in so many countries, the real cause of Christ triumphed ; the heavenly forces were victorious ; the power of truth prevailed, notwithstanding the subtle and furious opposition of the prince of darkness : and the dragon, animating the beast, " was cast out of heaven into the earth;" lost his spiritual power over the minds of men, and was made to depend upon his earthly power alone for the maintainance of his ty- ranny. There was joy among the glorified on this event: They rejoiced that Satan, "the accuser of the pious," who misrepresented their cjharacters, their actions, their motives ; who endeavoured to hinder their use- fulness, was cast out. They declare what was the mode whereby this victory was obtained over'Satan ; 126 SERMON CXXllI. not by human wisdom and power, but •' by the blood of the Lamb," througrh faitli in the Redeemer, as the only atoning sacrifice, " and by the word of their testimony,"* through the sword of the Spirit, the word of God, and their open profession ol it; and their readiness to lay down their lives in the cause of Je- sus, rather than renounce his truths. But while for this victory all heaven is called up- on to rejoice, a wo is pronounced upon the inhabi- tants of the earth, the carnal and worldly-nnnded, lor the rage of Satan was augmented, because he knew " that he had but a short time :" the period that is to elnpse from the reformation in the sixteenth century to the termination of the one thousand two hundred and sixty years being short, in comparison with the lime in which he led the nations captive at his plea- sure. Hethereforeporsecutedtlio woman. thrchurch.and *' cast out of his mouth water as a flood alter her, that he might cause her to be carried away of the flood." This represents the heresies and errors which in so many instances succeeded to the reformation ; and which were to be expected amoncnKMi who had sud- denly been brought from that spiritual darkness and slavery, in which they were educated. But the church was not destroyed; "the earth helped the woman;" the worldly-minded and unho- ly, from various motives, as in the case of Henry \ III. and a thousand others, aided the triumphs of reli- gion, and rendered the attempts of Satan unavail- ing. The dragon, thus disappointed, "went to make war with the remnant of her seed, which keep the commandments of God and have the testimony of LECTURES ON THE APOCALYPSE, NO. XL 127 Jesus Christ." This verse probably alludes to the same calamities and furious assaults of Satan, that are to be made on some part of the church at the ter- mination of the one thousand two hundred and sixty years. The event will at once throw light upon this and upon the slaying of the witnesses. 1. While you contemplate the beauty and glory ot the church, inquire whether you are hving members of it. I do not ask whether you belong to its exter- nal communion ; you are taught by this chapter, as you are by the whole word of God, that notwithstand- ing this, you may perish for ever. But has the Sun of Righteousness risen upon your souls, with healing in his wings ? Are you clothed with the garments oi salvation? Have you that spiritual-mindedness which distinguishes all the real followers of the Re- deemer? Is the gospel your crown, and do you obey it? Are you built upon the doctrine of the apostles, Jesus Christ himself being the chief corner stone ? Do you respond in your affections and de- sires to the glorified, and rejoice in the extension of the Saviour's kingdom ? Are you individually en- gaged in the holy warfare with Satan and the ene- mies of the Saviour ? Are his blood, his word, and his Spirit, the weapons on which you rely for success? Happy for you, if this be your character; you are then under the protection of Providence : though not yet caught up to the throne of the Eternal, yet " your life is hid with Christ in God," and can never be wrested from you; Satan may assail you, yet you will ever find that greater is he that is in you, than they that are against you ; and you shall at last be brought to share in the victories of Jesus. 2. But ye, who in any manner, by sneers, by re- 128 SERMON CXXIII. proaches, by misrrproscntations of the pious, eiulcii- vour to retard the j^rovvth of the .Saviour's kingdom, behold in Satan your model. It is he, wliom you imitate ; it is he whom you delight by your conduct; it is he whose doom you must undergo, and whose fate you must share, if your cliaracter and conduct be not changed. Is he so good a master, so kind a friend, that for him you will renounce the God who made you ^ the Saviour who died for you } Oh ! in time be wise: shake oflf this disgraceful servitude, and devote yourselves to Him whose kingdom must at last prevail ; and who deserves the warmest at- tachment of your hearts, the uninterrupted servicr of your lives ! ;,EC.TURES ON>THE APOCALYFSK, NO. XH- 129 SERMON CXXIV "^tit^^ LECTURES ON THE APOCALYPSE. No. XII. Revelation, Chap. xiii. The particular points to be explained in this chapter are evidently these : The beast with seven heads and ten horns. The beast with two horns. The image, mark, name, and number of the beast t Let us briefly examine each ofthese in order. The first Inerogtyphic is illustrated by the seventh .-hapter of Daniel. This illustrious prophet, more tS r/so years before Christ, foretold that there would be four famous monarchies successive y re.gn- \l over that part of the world where the church of God should exist: of these the 1st, or Assyrian was reoresented as a Uon; the 2d, or Persian, like a I the 3d, or Grecian, like a Uopard ; the 4th was Ob; "diverse from all the rest, dreadful and err.- ble and strong exceedingly." The other traits as- cr^ed to it in Daniel, shoWthat it is the Roman em- Dire of which he speaks. VOL. IV. 130 5EK.MON CXXIV. Throe of thrso rmpirci? had passetl away uliw.' John wrote. He lived uiuler the lourtli ; and his description of it corresponds with the predictions of tlie Old Testament, and witli the records of history. It is '• a u'ild bmst^'' ^k^h*. the syniijol of tyraiuiical power. It is compounded of the three former beasts of Daniel, the leopard, the hear, and the lion, or the Grecian, Persian, and Assyrian empires; to show that its power is equal to all the others, and that it is composed of all the nations over which the do- minions of the other beasts extended. lthas"5crc// heads r"* an expression which is explained in the 17th chapter, as denoting seven kings, or governing pow- ers, having supreme authority. Of these the angel declares, that iii St. John's time. '• five are fallen, and one is, and the other is not yet come ;*' that is, live of these ruling powers were past and gone, like so many heads fallen otT! One then existed, which was the sixth, and another should succeed. I>ivy and Tacitus both allord us a comment on this passage, when they say that the Iloman empire was at first under kings, then consuls, dictators, decemvirs, and tribunes, with considar power; these five had ceas- ed; empc^rors had succeeded; and there was still to be a new head, a new mode ol' exercising the im- perial power. The /e« konis, crowned, are the ten kingdoms into which the Koman empire was divided. It is not ne- cessary here to mi!l power, biil with no such power a- sliould excite alarm. His appearance is mild and inoffensive: he is as a Lamb, the embleuj so often us<*d in (his book for the Saviour; he professes to resemble liiin, aiid to he commissioned hy htin; ut in reality he i-^ a wild be;jst, and ''speaks as a dra- gon;" is the instrimienl of th'fe old serpent in his de • MI, end LECTURES ON THE APOCALYPSE, NO. Xll. 133 signs against the church ; and uses the language of blasphemy and cruelty, so opposite to the meekness of the Lamb of God. His two horns may signify, ac- cording to some, his inconsistent union of temporal and spiritual power; or, according to others, the two distinct bodies of his clergy, the regular and the secular, by which his authority is maintained. He exercises the power of the first beast; he becomes so united with him, that their separate agency is scarcely to be distinguished. Notwithstanding the dying condition of the first beast, he affords him such aid, that all the inhabitants of the former empire submit again to the authority that had been exercis- ed over them, and adore the new power connected with it. He pretends to perform the most stupen- dous works, and is distinguished for what Paul calls, " lying wonders, with all deceivableness of unright- eousness." He claims the power of Elijah to bring down fire from heaven, to inflict the present and eternal vengeance of God on all who do not obey him. Who that is acquainted with the history of that period, does not observe here a true delineation of the ecclesiastical empire of Rome ? Under the weakness and apparent dissolution of the imperial government, it obtained civil power, while profess- ing to act only in a sacred character. It pretended to miracles ; it claimed authority from Christ ; it said that it was acting by plenary power from him ; it was exalted by ignorance and superstition, till it was almost adored. It then set up the image' of the beast^ described in the fourteenth and fifteenth verses. The former beast, or Roman empire, appeared a mere carcass, without life or activity. The second beast per- 131 SERMON CXXIV. suadcd the ten kingiloms, into whicli it was (liv'ulcter) in the nuuiber is evident, from the expr(?ssions of the sacred writer: "• Here is wisdom. Let him that li;ilh understanding count the number of the beast : lor it is the number of a man : and hi^^ number is six hun- dred threescore and six,** NN ilhout entering into those critical disquisitions tliat wotdd be misplaced (Ml this occasion, it will be sufficient for me to say, that I am persuaded of" the correctness of the intrr LfeCtURES ON THE APOCALYPSE, NO. XII. 135 pretation given by Clarke, in his learned volume on this subject. It is a name that must be sought for in Greek, the language in which the apostle wrote. It is the name of the beast, or kingdom, of which he is treating. We must expect to find it in the simplest mode employed by the Greeks in expressing a king- dom. It has been shown, by a minute and particu- lar examination of the Greek names of all the king- doms that have ever existed or been mentioned, that there is not one that in any of the ordinary modes of expressing a kingdom gives, by the value of its nu- meral letters, six hundred and sixty-six,* except that to which it is evident, by the context, the apostle here refers: 'H axIhv (iua-ip^sia, the Latin kino-- dom. All of you who are conversant in the history of that period of the world, know the propriety of this appellation to the Romish power. From the division of the empire into east and west, till the dissolution of the western empire, the subjects of both were called Romans. After this, the inhabitants of the western empire lost the name of Romans, and w^ere called after their respective kingdoms. The eastern was still, however, called the Roman empire, till after its destruction (in 1453) by Mahomet II. the Turkish sultan. But the subjects of the eastern empire, from and even before the time of Charle- magne, callec^ the western people, or those under the influence of the Romish church, Latins; and their church, the Latin church. Hence the division of the whole Christian church into Latin and Greek : * n 8— a30— « 1—7 300—1 10— v 50— u 8-/3 2— « I—t SOC- IO—A 30— f 5—1 10— « 1.— Total, 666. 1 ;J6 SERMpxN CXXIV. hence the name here given to this anticlirisliau power. I fear thai, from the brevity that 1 have studied, there may be some obscurity in my illustrations to those of you who have been but little in the habit of perusing the prophetical writings. Should this be the case, the difficulties will be removed when we arrive at the seventeenth chapter, when these two beasts are again presented to us. My brethren, while I have been retracing to you the calamities inflicted by civil and ecclesiastical tyranny. 1 have not forgotten the privileges which we enjoy, privileges which this day are so forcibly recalled to us. I fear not to violate the sanctity of this house, nor the holiness of the Sabbath, by re- minding you of them, and calling you to exercise gratitude for them. Instead of a form of government that claims as its symbol a ferocious beast ; that has received author- ity from the dragon ; we have one such as the most wise and virtuous of ancient legislators laboured in vain to accomplish; such as speculative statesmen of former ages rather delineated in idea than ex- pected ever to see carried into execution ; a govern- ment where the rights of the individual are secured, as well as they can be by any human institution: where the laws are not arbitrary, depen. But there is a period when we all must be as- sembled : ^vlieii we shall perceive all that is affecting, and all that is awful in the harvest of the earth by our Redeemer. You perceive that I allude to the judgment-day, to which solemn occasion our Saviour applies similar language to that which is employed in tlie text. Then we shall see him coming in clouds, enthroned in glory inconceivable, bearing at once his divine and mediatorial crown, and attend- ed, not by a single angel, but by all the heavenly host. These are the reapers, enabled to discern the characters of all : to separate the wheat and the tares timt were here mingled together in society or the church. Dreadful indeed will be the separation ! All that shall be lound tares, all that were profane, formalists, or hypocrites, shall be bound up in bun- dles, and '" cast into the furnace,"' but not to be ut- terly consumed, the fire is unquenchable : and these wretched beings shall for ever wail and gnash their teeth. •' The wheat," the pious, shall be received to their eternal home : no longer mingling with the unholy, they shall dwell in the presence of God, and shall be happy, not merely beyond their deserts and hopes, but beyond their highest present conceptions. Jkethrcn. in which of these two classes shall we then be found? ^Vhat evidence have we that we shall not be crushed in the wine-press of the wrath of God ? What scriptural proofs, confirmed by the indwelling Spirit, that we are, to use the fine expres- sion of Job, '^ like shocks of corn, fully ripe for the harvest ?" And if we ourselves, are safe, oh ! let us look with allection and solicitude to our families and friends. In that day wheiuthere shall be so many separations of the deare?t connexions, shall we all be united and vmU'V together into glory, and he LECTURES ON THE APOCALYPSE, NO. XV. 1 59 " laid up as wheat in the granary of heaven." Oh ! in the prospect of that harvest-day of the world, let us pray God for the wicked before their state is without resource. Let us supplicate more earnestly for ourselves and our friends the influences of hea- ven to ripen us for glory. SERMON CKXYU. LECTURES ON THE APOCALYPSE No. XV. Rev. chap. xv. We have seen the woes that were denounced against the Roman empire under the tirst six trumpets, and have shown the accomplishment of those events that were foretold. In the last chapter we had a general view of the judgments that shall be inflicted on Antichrist. In this there is presented to us a vision preparatory to the declaration of that series of woes, that shall issue in the destruction of all cor- ruptions, errors, and superstitions in the church; and in the introduction of the pure, the spiritual, and universal kinsrdojn of Messiali. IbU SERMON C XXVII. St. John ngain stood on the portals of licaveu. and helield a v/'if^, u;reut in itself", ivondrrfid in his es- (i Illation: "• Seven angels received the seven last phtgucs^ in which is filled up the wrath of God.'''' They include the final manifestations of the anger of God against the corrupted church; they are inflicted by angels. who no less readily lly to be the executioners of the divine indignation against the guilty, than to cheer, comfort, and animate the real believer; who as readily, when God orders, smite the host of a .Sen- nacherib, as (hey bear the soul of a Lazarus tc> glory. Immediately after beholding these angels, and knowing their commission, the apostle was taught that there were many who, unstained by the corrup- tions of Antichrist, should not partake of her plagues. '^ / saw as it were a sea of glass minglrd with fire ; and them that had gotten the victory over the beast., and over his image, and over his mark, and over the number of his name., stand oh the sea of glass, having th£ harps of God."' Tiiese consti- tute that holy, happy company, with whom we hope herealter to be united: to join with them in the ex- alted hymn of thankfulness and praise; and with them to bow before " him that sitteth upon (In throne, and before the Lamb.*' The beast, his image, his mark, and his number, have been ex- plained to you. Without repeating the observa(ions then made, it will be suflicient here to remark, that those who (>hlain. and by the word of (heir t«'stimony." •• 'riic^*' have harps," the LECTURES ON THE APOCALYPSE, NO. XV. 1 61 instrument used in the ancient temple, on which to celebrate the praises of Go J, and from which now resounds the song of the conqueror. But " what is this sea of glass ^ mingled with fire?'''' There are two principal sentiments, each of which may consistently be maintained. Some persons have imagined that this is the same sea that is represented in the sub- lime vision contained in the 4th chapter; where (verse 6.) the apostle saw " before the throne a sea of glass like unto crystal." The imagery there is certainly derived from the Jewish temple, and the allusion there is doubtless to the molten sea, in which the priests washed before they offered their sacrifices, and in which the sacrifices themselves were washed before they were presented to God. They both represented, as we showed you, that blood of the Redeemer, without which neither our persons nor our services can be acceptable. To illustrate the purity and sinless worship of heaven, that which John beheld was "clear as crystal." According to many commentators, this is precisely the same scenery, and the blood of the covenant is here exhibited. It is a sea shining with brightness, as white and clear as crystal, but rendered beauti- ful and apparently mingled with fire, being irradiat- ed from the reflection of the light falling on it from the throne of God: or, according to others, "its waves flash with the flames of divine indignation, shining higli to the glory of his justice; and the saints are represented as in union with Christ, both in the merits of his atoning sacrifice, and in the ex- ercise of those judgments that he is about to bring upon those who are not interested in his atonement, and who obey not the gospel."* This interpreta- * M'Leod. VOL. IV. 21 162 6ERM0N CXXVH. tion, fis I liave said, is defensible : it rests upon prin- ciples that are correct; it enibrces a ojreat and a precious truth, that the redeemed derive their joy, their triumpli, and security in heaven, not from their works and suderings, but from the sacrifice of Im- nianuel. Nevertheless, 1 incline to the opinion of those who, because the song of Moses is immediate- ly mentioned, suppose that there is here an allusion to the deliverance of the Israelites, and to the grate- ful song which burst from their hearts on the bor- ders of the Red Sea. In like manner, these happy spirits, having been delivered from all their enemies and trials; having just passed through the good pro- vidence of God, from earth to heaven, stand at or near (for so the word itti may be translated) the sea that they have crossed, and proclaim the praises of their Deliverer. It is a sea of gloss, smooth and shining, frail and unsubstantial, as aie the enjoy- ments of earth. But it was to them mingled -icilh fire : they had passed through persecutions and calami- ties to glory ; many oi them had been baptized by fire, as well as by water; and had from the midst of the (lames ascended to the world of felicity. " They sung the song of Moses, the servant of God, and the sonaj of the Lamb." Their hymn was of the same general strain with that of Moses, ceh'brating llir attiihutes and works of God: but they add the praises of the Redeemer, wlio had been so much more fully manilested to tliem than to the anei(Mlt church; and they look forw;ud with rapture to the universal triumphs of that Lamb of God, who has justified, sanctified, and saved them. They look at creation, and are filled with wonder at the Almiglity power; they l;ihly. boforr the advent of Messiah, there were ditfcrent cakulatioiis made concerning tjje seventy weeks of Daniel. "^Fhey no loyger are obscure ; and those who live in the millennial dav uiil find ii»i LECTURES ON THE APOCALYPSE, NO. XVII. l79 difficulty in fixing on the precise point whence the twelve hundred and sixty years are to be cal- culated. Let it cheer us to reflect, that, accord- ing to every system of interpretation, it is near at hand. 11. And how long shall it endure ? On this subject there have been three principal opinions. 1. Some have supposed that the term one thousand years, is a definite put for an indefinite number ; and that it means only that this happy state of the church shall endure for a long time. But this is utterly improbable. The expression one thousand years is repeated in this connexion no less than six times ; and there is nothing in the context, nor in the nature of the thing, that requires us to understand it in this indefinite sense. 2. Others have contended, that, as in this book a day is to be taken for a year, the millennium will endure three hundred and sixty thousand years. But this appears to me inconsistent with many pas- sages which speak of the day of judgment, and con- summation of all things temporal, as nearer than, on this supposition, it would be; and also with the language of scripture when it represents this world in its general course as evil and wicked ; which it would not be, if for so many thousand years it was devoted to God. Besides, the language of prophesy does not lead to this conclusion. It is true that smaller things are symbols of greater, as days of years. But I do not recollect a single instance, in which the term year, the greatest periodical revo- lution known to the ancients, is not to be interpreted literally. 180 SERMON CXXIX. 3. I therrforc adopt the sentiment of the vast ma- jority of commentators, that it is literally a thousand years that this happy state is to endure. Such then are the glorious days that are hasten- ing on ! What sentiments are excited by the con- templation of them! Do you regret that you shall not live in this happy period? Rather bless God for the advantages you enjoy over so many who re- side in less favoured countries, or who have been born in less interesting times. You have every ad- vantage for securing your own salvation, and heaven is still better than the millennial church. Instead then of indulging regrets, strenuously exert your- selves in the cultivation of your own holiness, and in extending the cause of the Redeemer. In intro- ducing this period, God will use means. Are you members of those societies whose object is to pre- pare the way of the Lord } Arise, then, my breth- ren : '• the bridegroom cometh." It is " high time to awake out of sleep ;" salvation, the salvation of a world, is near! We who arc older can depart in peace, hoping, in heaven, soon to hear of the ac- complishment of these predictions, and to join in the joy that will there be universally felt. And yoU that are young, may see the day of which we have beheld tJK' dawn. " Lift up your eyes, and look on the fields, for they are already white lor the har- vest." And what a harvest ! Who can imagine the num- ber th\t then will be saved? Under the peculiar blessing of God, without those judgments which our sins bring upon the world, free from war and those crimes and passions which destroy so many, it is fcurely to be expected that tlie inhabitants of the LECTURES ON THE APOCALYPSfc, NO. XVH. 181 World will double once in fifty years : I might say in half the time, as has been the case in our own country. But even on the former supposition, you will immediately perceive, if you take your pencil, that at the end of the millennium there would be one million forty-eight thousand five hundred and seventy-six men on the earth, for every individual that was on it at the commencement of this period. Think of these and the intervening generations, and we cannot doubt that there will be hundreds of thousands more saved than has been from the cre- ation of the world ! It is emphatically indeed the " day of salvation," of joy to heaven, and blessed- ness to earth ! IH2 SERMON CXXX. SERMON CXXX. MISCELLANEOUS. AUTUMN. Isaiah Ixiv. 6. We all do fade as a leaf. The God of the scriptures is also the God of na- ture. We arc therefore in the holy volume frequent- ly directed for instruction to the works of creation. •'Ask nou' the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth and it shall teach thee ; and the fishes of the sea shall declare unto thee, that the hand of the Lord hath wrought all this.*' (Job xii. 7 9.) Thus Paul bids us trace the goodness of God in "rain from heaven and fruitful seasons;" thus the Saviour teaches us that the sparrow and the lilv of the field proclaim to us the care of provi- dence ; and thus, in the text, we are directed to the falling leaf, as an emblem of our feebleness and frailty. It would be ensy to show in how many respects the leaf is emblematical of the life of man. Youth is the opening leaf of the flower in spring; beautiful and lovely, and promising future luxuriance; but, alas ! how often is this promise delusive ! how often. MISCELLANEOUS. 183 instead of arriving at maturity, is it blighted by the insect, crushed or devoured by the beasts of the field, broken down by the storm, or borne away by the wind ! Bereaved parents, who, while watching the expanding faculties and the opening virtues of your children, have been overwhelmed with an- guish, while your fond anticipations have been bu- ried in their tomb ! Youths, who have poured your tears over the tombs of those youthful associates who have been torn from you in the bloom of their years ! with what energy will the words of the text strike your hearts; with what deep feeling will you acknowledge its truth. Manhood is the full-grown leaf, or rather the tree, on which all the leaves appear in their maturity. The good man affords to those around him refreshment and nourishment from his shade and from his fruit ; while the bad man, like the poisonous manchineel, or the fabled upas, de- stroys those tender plants over which his influence extends, and diffuses pestilence and death around him. The leaf shaken by every wind, trembling at the gentle whisper of the breeze, well represents the mind of man agitated by anxiety, ruffled by cares, always discomposed and restless. But leaving these and similar points of resem- blance, let us apply the words of our text to the successive generations of men^ io ouv bodies^ and to our minds. I. " We all'do fade as a leaf" It is true of ivhole generations of men. These rapidly flit across the sur- face of the earth, and having acted their parts for a few years, have sunk into the grave, wliile their places have been occupied bya new generation, as short lived and as transitory as themselves. The earth, on which they indulged their passions, for 184 SERMON CXXX. which they contended, and which received their ashes, still subsists; but their places know them no more. The sun which enlightened them, shone upon their graves ; and, undisturbed by their disso- lution, continued its splendid course in the heavens, to publish to their successors the greatness of its Creator. Reflections of this kind, though affecting, are useful ; they teach us to make a proper estimate of human life; they show us its littleness in itself, and the wisdom of combining its pursuits with our eternal destination. Ye who are scheming, plotting, contriving, only for this world, look back to past generations, and see how little you will gain, even if all your expectations be accomplished ! What those generations now are who forgot God belbre the flood ; or who in after-times reared those pyramids which so long have survived the assaults of time ; or who reared or overturned the ancient ufiiversal monarchies: what those generations are to us. ours will be to our successors; unloved, seldom thought of, leaving few traces of its existence. The tree will still stand, be covered with new leaves; but we shall have fallen and been forgotten. II. But we may apply the text not only to genera- tions, but also to every individual; and with respect to our bodies, how easy is it to show that " we all do fade as a leaf!" Mortal man! consider % body, and acknowledge this trutli. It is indeed "fearfully and wonderfully made," and displays the perfections of its Creator. But the very delicacy of its formation renders it more liable to destruction. It is only surprising that a machine so complicated, consisting of so many thousand veins, and nerves, Jind vessels, and springs, should continue in order for a week or for a day. In MISCELLANEOUS. 185 whatever situation we place ourselves, whatever care we take of it, it will gradually decay; nothing can prevent its dissolution : each day of our life is a new combat with death, which, finally victorious, will break down this fabric, and reduce to its first principles this animated dust. To this state we are hourly advancing. As the various tinges of the leaves become imperceptibly stronger and stronger, till they fall ; so on us are insensibly impressed indica- tions of the diminution of our vigour and the ap- proaching termination of our days. But the leaf does not always remain till autumn gradually separates it from the parent tree : often it is nipped off in an instant by a sudden frost, or rude- ly torn away by the fury of the storm. Like this leaf we too may fall, and never attain the period of old age. How few arrive at the ripeness of age, and sink under the inevitable decays of nature ! " Our foundation is in the dust, and we are crushed before the moth." Ten thousand circumstances, which we can neither foresee nor avert, may cut short our days. Every pore affords an avenue to death. Vio- lent disease may in a few hours do the work of years in breaking down the system. The food that we eat, incapable like that of Eden, of rendering us im- mortal, may lay the foundation of incurable diseases. The air that is necessary for life may be loaded with pestilential vapour, and the next breath that we draw may take in something that no human skill can expel. Every where we are encompassed by so many perils, that we should long since have perish- ed, had not a particular providence watched over us : every where our last hour may sound. " We all do fade as a leaf." The lives of the an- tediluvian patriarchs might have been compared to VOL. IV. 24 186 SERMON CXXX. Ihe tree which endures for centuries : but the longest lives amono; us are too short to be compared to the more durable productions of nature, or even to the works of art. The oaks wliich our fathers planted, will afford shade to our descendants after we have perished from the earth. Cities, states, and empires will remain, when those who inhabited them pass away and are forgotten. Naj, the monuments of human power will resist the corrosions of time, when the hands that reared them are dissolved in the grave. " We all do fade as a leaf." How loudly is this proclaimed by observation and experience ! Where are those who began with us the career of life.^ How many of them have dropped into the dust and are forgotten ? Where are the friends with whom we associated in the morning of our days ? Them we have not forgotten ; but many of them are re- moved into Ihe eternal world, and we are prosecut- ing our journey through earth without them. Where are those with whom in past years we associated in scenes of business, of pleasure, or of devotion ? Hom many whose names are blotted for ever from the list of life ! Yes, recollect how often thou hast been called to mourn ; of how many dear friends and re- latives thy bosom has been rilled : recollect that the separations thou hast endured have also been expe- rienced by others : consider that at this momenl many tender ties, which have been cemented by years, are dissolving; many parents gazing on the cold corpses of their children ; many children weep- ing over the authors of their days; many wives and husbands torn from the hearts of those who loved them : with these relh'ctions go to the repositories of the dead, and mark lio\y many hillocks rest upon SMSCELLANEOUS. 187 those bosoms, which lately beat high with life, and hope, and pleasure ; but now, frozen by the touch of death, have for ever ceased to palpitate; and then confess with the prophet, that " we all do fade as a leaf" III. This is no less true concerning the faculties of our mind. From the intimate and mysterious connexion of the body and the spirit, they mutually and power- fully affect each other; and when the body is de- bihtated by sickness or by age, the mind also loses its vigour. Few considerations are more humiliating- than the assurance that our intellectual powers may thus " fade as a leaf," and we sink into second child- ishness. And how many illustrious instances of this kind have occurred ! How often is the understand- ing impaired long before the dissolution of the body ! That same Warburton, who astonishes us by his powers, becomes an idiot — ^ " From Marlborough's eyes the tears of dotage flow, " And Swift expires a diivelltii- and a show." The memory is no more permanent than the un- derstanding. The ideas, as well as the children of our youth, often die before us ; and our minds repre^ sent to us those tombs to which we are approaching, where, though the brass and marble may remain, yet the inscriptions are often effaced by time, and the imagery worn away. The imagination loses its liveliness and vigour, and is incapable of its former flights and transports. The affections lose their warmth and vivacity, and the pleasures of sen so and science charm not as thev once did. 188 SERMON CXXX. Thus with respect to the whole man, it is true that « we fade as a leaf;" and like it we must soon fall. We shall no longer be seen in our occupations, in our families, nor in the church of God. On our grave-stones, and on the hearts of our friends, this inscription will be imprinted, ' Here he once lived :' but these memorials are also perishable; happy for us if, real children of God, our names are registered in the Lamb's book of life, a record that shall never perish. vSuch are some of the truths of which the fading, falling leaves, that are now scattered in our paths, should remind us. Let us listen to these mute preachers, and properly estimate our earthly state. My brethren, the truths Avhich have been an- nounced to you in this discourse are so indubitable, and so interesting to us, that one would suppose they never could escape from our minds; yet, alas! we seldom seriously think of them; we crowd our lives with business and pleasure, so as to give no room for the remembrance of death. Let me beseech you at last to awake ! to close your hearts for a time against the noisy, seductive scene around you, and to think seriously of yoiirselves, of your true situa- tion, and the duties whicli thence result. 1. Do we fade as a leaf? Let us then moderate our desires after the enjoyments^ the riches^ and honours^ of a world that we may be called to leave to-morrow. Think of (he coffin, the worm, and tlic shroud: all that will soon be left you of your worldly acquire- ments! Think how incapable the objects to wliich too many give their M'hole souls, will be to support your fainting spirit amidst the last struggles of la- bouring nature ! Think how inefTectual they will be to procure you pardon or at^ceplance at the bar MISCELLANEOUS. 1 89 oi God; and acknowledge the necessity of instantly attending to the duties of religion. Waste no more of that time which God has given you: much of it has already been squandered ; much of it has si- lently flowed from you whilst you were little thinking of it, and has rendered up an account of the manner in which it has been spent at the tribunal of the Eternal. Live to God and to your souls ; feel that you have higher interests than those of a body that is fading and tending to dissolution ; of a body given only as the temporary abode of the immortal spirit. 2. Do the faculties of the soul fade as well as the body ? Of what importance then is it for you, who are still in the bloom of life and the vigour of your days, noiv to acquaint yourselves with God ; now to devote yourselves to him through the Redeemer; now to become acquainted with his precious gospel. Before your understanding is filled with prejudices, corrupted by sinful habits, or weakened by sickness or age, carefully investigate the doctrines, and en- deavour to imbibe the spirit, of Christianity. While the memory still is tenacious, store it with useful ideas, and with a profound knowledge of rehgion. While the affections are yet ardent, direct them to their true object, the glorious God and compassion- ate Redeemer, and exercise them in devotion, zeal, and benevolence. Happy indeed are they who thus employ their jouth ! Amidst the decays of nature a sacred peace shall be spread upon his soul ; thouo-h their minds should lose their vigour, they shall still taste the sweetness of religion ; though they may not have, when age has chilled their affections, those high and transporting joys which they felt in youth, yet they shall enjoy what is still more valuable, that 190 SF.RiMON CXXX. settled and sacred tranquillity of mind, and well- grounded hope of y should recei\r power, and be baptized willi the Holy Cihost. We beheld him then rising majestically from Olivet, and received into the heavens till the time of the restitu- tion of all things. For the fulfilment of his promise, for the promul- gatir^nofhis Lr<>>^pel, for the salvation of men. it ^vm- MISCELLANEOUS. 193 necessary that the heavens should again be opened, and the Holy Ghost descend, to dispel all prejudice and darkness from the minds of the apostles, to in- spire them with invincible courage and zeal, and to bestow upon them those miraculous powers which would be seals of their ministry, and give efficacy to their preaching. This was done on the feast of Pentecost. It is an event which is this day gratefully commemorated by many Christian churches, and it will not be unin- teresting nor useless for us to consider it, and to examine the time, the place, the dispositioyis of the disciples, the signal of the conferment of the Spirit, the emblem which denoted his presence, and the effects which he produced. 1. The time that God chose for the Holy Spirit visibly to descend on the disciples, was the day of Pentecost, fifty days after the resurrection of our blessed Saviour, and ten after his ascension. The Jews (as you are taught in the twenty-third chapter of Leviticus) had three solemn festivals, on the recurrence of which all the males of the nation were required to assemble at Jerusalem, there to worship God in his temple. These festivals were the pass- over, the feast of tabernacles, and the feast of weeks. This last was thus called because it occurred when seven times seven days had elapsed after the pass- over; and by the hellenist Jews it was termed pen- tecost, from a Greek word signifying fifty, because the event which it commemorated took place on the fiftieth day after the deliverance of the Israelites from Egypt. There are several reasons which ren- dered this a peculiarly fit season for this miracle. There were then at Jerusalem many Jews, not only from the various parts of Judea, but also from all VOL. IV. 2^y 194 SERMON CXXXI. those countries in wliicli they had been dispersed. These stninf^ers, struck with this miracle, ^vould relate it to their rellow-cilizens on their return to their respective homes, and thus prepare them for the reception of" the j^ospel wjienever it should be preached to them. To this reason we add another: The Jewish dispensation was preparatory to the Christian ; and God in his wisdom so ordered events, that the great evangelical blessings should be com- municated at the very same times when those bless- ings of the law, which were the types of" them, were observed or commemorated. Thus the true Lamb of God was ofTered in sacrifice at the very season when the prefigurative passover bled. Thus too, while on the day of pentecost the Jews were olfer- ing to God their hrst-fruits, he, by shedding down his Spirit, enabled the apostles, the chief labourer!? in the spiritual harvest, to offer the three thousand converts as the glorious first-fruits of the salvation of the nations. This too was precisely the same day on which, nearly fit\een hundred years before^ the law was given from Mount Sinai. It was proper that the law of grace should be proclaimed at the same period, and with miracles eipiaily great, though not so terrible: for there the thunder, the lightning, and the darkness, united in inspiring fear; here, in con- formity to the law which was now promulgated, every thing was milder and less appalling. My brethren, the conduct of God, in clioosing this day as the season of so many wonders and so many blessings, surely reproves, in the most powerful manner, the indevotion ahd guilt of those who neglect it, or pervert it to other ends than those for which it was appointed. •ReincMuber, that while thou art profaning the Sabbath of thy God, thou art MISCELLANEOUS. 195 not merely neglecting the season instituted to com- memorate the wisdom and goodness manifested in creation; thou also neglectest the day when God descended in majesty upon Sinai to rescue the world from idolatry, to give laws to his people, and to point to the Messiah that was to come; the day on which thy Redeemer, having atoned for thy sins by his agonies and blood, arose for thy justification; the day on which the Holy Spirit descended to lay the deep and firm foundations of the church of Christ. Darest thou profane a day, consecrated not only by the command of God, but also by the assemblage and union of so many of the richest blessings of heaven! 2. The place where this miracle occurred was Je- rusalem, that ungrateful city in which the Saviour had been condemned, the inhabitants of which had exulted in his agonies and death. Would we not have supposed that, as a punishment for their rejec- tion of the Messiah, God would have chosen some other place in which to display his august miracles, in which to lay the foundation of the church, and to commence the preaching of the gospel ? Thus, perhaps, man would have acted; but the place, as well as the time, was wisely selected by God. This miracle occurred at Jerusalem, to fulfil the predic- tions of the ancient prophets, who had pointed it out as the cradle of the church, and the source whence these spiritual gifts and blessings should flow to the nations. They concur in declaring, that from Zion should go forth the law, and the word of the Lord from Jerusalem. It was also fit that the same city which had witnessed the pi^ofound humiliation of the Son of God, should witness also his glory, his triumph, the riches of his gifts and blessings. It was fit that a renewed offer of mercy should be made to this people, that the terrible severity of the judg- 196 SERMON CXXXt. ments that were about to be poured on those of them who remained impenitent and unbeheving, might be justified in the eyes of all. It was fit that the power of divine grace, and the immensity of divine love, might be manifested, in the conversion, the pardon, the salvation, even of some of the murderers of" the Redeemer. His prayer was thus to be accomplish- ed, (" Father, forgive them, for they know not what they do,") w hen the nails with which they had fast- ened him to the cross pierce their own hearts, and when they flee to that blood which they had lately shed with impious mockery and savage fury, as the only foundation of their hope. Poor penitent ! when thou seest such sinners plucked from everlasting misery, ncedest thou despair if thou hast (led to that cross, through the eflicacy of which they are now in glory ? Believer, does not thy heart burn with love to thy Redeemer, when thou hearest him, just before his departure from earth, commanding hrs apostles to preach the gospel to all nations, fje^inmmr at Jeru- salem ; at ungrateful, perverse Jerusalem, which still was not beyond the reach of infinite mercy and om- nipotent grace ? 3. The disciples w ere all '' tcith one accorcV in one place. They were united by piety and love. This had not always been the case witji tiie apostles: ambition and jealousy had sometimes led them to dispute who sihould be greatest in the kingdom of heaven ; but other feelings, other thouiihts, now entirely occupy them; they are expecting ihe Com- forter who had been promised to them, in whose coming they are all equally interested ; and when the time for the fiiUihnent of this promise arrives, it finds them asseinl)l;*d in perTect uiiio!i of heart and ol iniiid, employed in tlic exercises of devotion, ani- mated w ith the same desires, burning with the same MISCELLANEOUS. 197 zeal, disposed to obey faithfully the inspirations of heaven, and to propose to themselves no other end in their ministry than the salvation of souls, and the advancement of the kingdom of their common Master. Would to God, my brethren, that this disposition always reigned in our religious assemblies ! that Christians always felt this spirit of charity and kind- ness for each other. We should more frequently obtain the blessing which our Saviour has promised to those who make and love peace ; we should more frequently feel the cheering influences of the Holy Ghost, who loves to dwell where there are harmony and concord, and who departs from those hearts, those families, and those churches, where divisions, and violence, and bitterness prevail. 4. To prepare the disciples for the miracle which God was about to work, to render them attentive to the visible descent of the Holy Spirit upon them, *' there suddenly came a sound from heaven, as of a rushing mighty wind^ and it filled all the house where they were sitting." It was a sound that came from heaven, to elevate the hearts and minds of the dis- ciples thither where Jesus had ascended, and whence he had promised to send to them the Comlbrter. It was a natural emblem of t!ie efficacy and rapidity of the preaching of the apostles, the progress of which could no more be arrested by any obstacle than the sound of the wind when it blows with violence. 5. It was immediately succeeded by an appearance o^ cloven tongues^ like as of fire, resting upon each of them. The Holy Spirit chose the emblem of fire to represent the force of his operations, and the changes he would produce upon the heart an" he mind. The fire which enlightens, which warms, which pu- 198 SERMON CXXXI. rifles, wliicli melts the hardest metals, and changes their form and figure, well represented the action ol the Holy Spirit upon the apostles and all who should be converted by their ministry. This is that bap- tism with the Holy Ghost and with fire, with which the forerunner of Jesus declared that the disciples should be baptized. It was in the form of tojigues, to show that the same Spirit who formerly spoke by the prophets, was now about to speak by the apos- tles, and to put in their mouths the oracles of God. These tongues were cloven ; an appearance beauti- fully emblematical of the ditlerent languages, the knowledge of which was given to the apostles by the Spirit, and perhaps also representing the diver- sity and abundance of the gifts aiid graces that he was about to shed on the church. These tongues " sat upon them." They did not resemble the flash of lightning, dazzling, and disappearing in a mo- ment ; but remained, to denote the flxed and perma- nent residence of the Holy Spirit in them. 6. The effects of this gift of the Spirit were imme- diately manifest. Their understandings were sud- denly enlightened ; they had full and clear views of the nature of the gospel dispensation ; the prejudices which, as is evident from the preceding chapter they entertained even after the resurrection of Jesus, were dissipated ; a new light was slied upon the prophecies; and those sayings of their Lord which iiad a[)peared obscure, were now understood by them. The promise of Jesus was accomplished : John xiv. 26. Their conduct and their character were changed : no longer trembling, weak men, fear- fid of openly professing the doctrine of tlieir Master; they are henceforth firm, courageous, intrepid, un- appalled by any danger. No longer animated by a MISCELLANEOUS. 199 false zeal, and ready to call down fire from heaven ; they are meek, patient, loving their enemies, filled with pity for the wandering, labouring with a zeal full of charity to lead sinners to the path which con- ducts to heaven. No longer attached to the honours of the world, and indulging the chimerical hope of becoming great and rich in the service of Christ, they reject all that the world loves, expose them- selves to sufferings, contempt, and persecution, and place all their glory in preaching Jesus Christ, in suffering for Jesus Christ, in dying for Jesus Christ. Such a sudden change of character could be pro- duced only by the Holy Spirit, with which they were filled. And, finally, they received the power of working the greatest miracles, and of declaring, in their re- spective languages, to the various nations assembled at Jerusalem, " the wonderful works of God :" his nature, his salvation, his mercy to the children of men. 1. Thus, my brethren, we have retraced to you the transactions on one of the happiest and most glorious days with which God ever honoured the church. Do any of you, who have hitherto neglect- ed the concerns of your souls, say, ' If we had been present at the day of Pentecost, if we had seen this miracle, we should have inquired with the three thousand converts, what we must do to be saved ?' But you have proofs of this miracle which should as fully convince you as though you had actually beheld it. The speedy and extensive propagation of the gospel by means so inadequate, unless you believe these powers were conferred on the apos- tles; the ruin of Jerusalem at the time, and in the manner predicted ; the abolition of the Mc^aic wor- 200 SERMON CXXXl. ship; the dispersion of the Jews for so many ages; the prophecies still fulfilled in them ; the Holy Spirit still dwelling in the hearts of so many myriads : these are hut a few of the proofs of the truth of the gospel, and of the miracle wrought on the day of Pentecost. Add to this, the advantages of a Chris- tian education ; the benefit of being born and reared in the bosom of the church ; your exemption from those prejudices which hung upon the minds of the Jews: and then say, whether you do not enjoy ad- vantages equal to those with which they were fa- voured who beheld these miracles ? Miracles were necessary to found the church of Christ, but they are no longer necessary now that this church is founded ; they are succeeded by a kind of proof ad- dressed to the understanding and the conscience; a proof abundantly satisfactory to every one who has seriously, carefully, and prayerfully examined it, and which cannot be rejected without the de- struction of our souls. 2. " Have ye received the Holy Ghost.'*" I ask not if you are partakers of his extraordinary gifts; these have ceased in the church; he no longer is conferred to enable us to work miracles; but he is still shed down on all the true disciples of Jesus, to quicken them with spiritual life and to sanctify them. " If any man have not the Spirit of Christ, he is none of his." And this is more important than the con- fornicnt even of miraculous powers ; for these were given as the means of attaining this end, and pro- moting true holiness among mankind. The Spirit might be bestowed on us for miraculous operations and (effects, and we be lost for ever; hut if given to us as a sanclifier, so that by*him '' we mortily the deeds of the body, we shall live." Let us not then MISCELLANEOUS. 201 be satisfied, as we value our salvation, till we have scriptural evidence that " we are born of the Spirit, and that we walk in the Spirit." 3. Finally: let us remember that this Spirit was bestowed as the consequence of the Saviour's tri- umph, as the fruit of his intercession, as the proof that all authority is committed to him, and in confor- mity with the predictions concerning him, that when he had ascended, he would give gifts to men, even to the rebellious. Since therefore he is thus proved to be both Lord and Christ by divine appointment and constitution, let us put our trust in him for the pardon of our sins and reconciliation with God. He offered himself a sacrifice for us, and then went into the holiest of all to appear in God's presence for us, and plead the merit of his sacrifice to obtain pardon and eternal salvation for us. He shows that he has been accepted in this undertaking, by the confer- ment of the Holy Ghost. Is he not then worthy our highest trust and firmest confidence } May we not hope for justification through his merits, and the re- mission of our sins for his sake ? May we not com- mit our cause to him, and depend on his pleading it with success } I mean, while our reliance on him is such as is enjoined in the gospel. Surely in this way we may through him be justified and reconciled to God. Nothing can hinder but our unbelief or im- penitence, our rejecting his grace, or refusing to part with our sins for his sake. But if we are made truly willing to be saved by liim from all our iniqui- ties, and give him the honour of our salvation, we may depend on him for pai-don. Nay, if we are truly willing to become penitent, and put ourselves for this purpose into his hands, wr Tiiay trust hiju VOL. IV. 26 202 SER-MON CXXXII. with the life of our souls ; for " he is exalted to be a Prince and a Saviour, to give repentance and remis- sion of sins." SERMON CXXXII. 9eeet CONVICTION OF SIN. John xvi. 7 — 11. JVeverihciess, I tell you the truth: It is expedient for you that I go away : for if I go not aivay, the Comforter will not come unto you ; but if I depart^ I will send him unto you. Jlnd when lie is come^ he will reprove the ivorld of sin, and oj righteousness^ and of judgment : of sin, because they believe not on me ; of righteousness, because I go to my Father, and ye see me no more ; of jud.aged ? None of us have been for so short a period in the world, that we have not had opportunity to witness the same truth. Where is the family in which death has never made a fatal breach ? Where is the parent or friend who has never had cause to mourn ? Where is he who never had those ties which bound him to another rent asunder? Recall, each for yourself, the last tremulous accent^, the 224 SERMON CXXXIH. final adieus, the parting embraces, which you hare beheld, and in which jou have borne a part ! Re- member that husband who possessed your affections, torn for ever from your embraces; tljat wife, whom you loved, uttering her last sigh in your arms; that child dragged from your agonized bosom ; that pa- rent in trembling accents giving you his dying bles- sing ; that friend, to whom your soul was knit, strain- ing upon you his closing eyes ! Recall the melan- choly dissolution of those ties w^hich had united you to others, and which had been cementing for years. Let these recollections be your preachers; their voice will be impressive, while echoing the accents of the dead they cry, " The days of man are short and uncertain." And now, my brethren, what efFects shall these truths have upon us ? Let them inspire us with a resolution instantly to attend to the concerns of our souls : since we must soon die, since we may die every hour, let us instantly seek to acquire that faith, that repentance, that holiness of heart and life, without which our deaths must be full of terror, and our eternity spent in the regions of despair. We have had during the last week solemn and affecting warnings ; let us not neglect to profit by them. We know not what a day or an hour may bring forth. In so dreadful an uncertainty, shall we continue careless and indifferent.^ In so perilous a situation oudit we to rest satisfied without the favour of God, and an interest in the Redeemer? Let us all, there- fore, devote ourselves to God, and then, liowever suddenly death shall come, we shall speak to our s'urviving friends in accents of consolation and joy: we shall say to them, ' Mourn not for me, I liave onlv exchanged earth for heaven : 1 fiave entered MISCELLANEOUS. 225 upon a felicity unspeakable and boundless : be ye followers of me as I also followed the Saviour; and then you shall again be united to me, never to be separated more.' God grant that we may all so live, that these ac- cents may be heard from our tombs, for Christ's sake. Amen. SERMON CXXXIV. CHRISTL\N MOURNING.* 1 Thes. iv. 13, 14. But I would not have you to be ignorant^ brethren^ concern- ing them which are asleep^ that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them which sleep in Jesus shall God bring ivith him. In looking around upon you, my brethren, I see many memorials of the triumphs of death, and of the painful breaches that he has made in this flock for some months past. The mourning garments and the * This discourse v/as preached in the month of November, in the cities of Charleston and Savannah, after a season of unusual sickness and mortality. VOL. IV. 29 226 SERMON CXXXIV. dejected looks of the bereaved, those vacant scats which lately were occupied bj our acquaintance or connexions who are now in the eternal world, arc silei.t, but most eloquent preachers to us. And whose heart does- not melt as he contemplates those cliiidren ofallliction who remain, while their bosoms have been riHed of* their dearest earthly treasures ? Here sits a widowed mourner, who recalls the len- der husband who has expired in her arms ; and there a solitary partner, who has seen the wife of his youth, the desire of his eyes, in the convulsive throes and agonies of dissolution ! Here a child, who weeps as he recollects the ardent but tremulous be- nedictions of an expiring parent, which proceeded ii'om the centre of a heart which, though already chilled by the frost of death, still retained its ten- derness for him ! There a parent, who shudders with involuntary emotion, while there still vibrates on his ear that final groan, at uttering which the soul of his child found itself at the tribunal of God ! Here a brother or a sister, who have seen such dear relatives straining upon them their eyes, already overspread by the shades of death ! There a friend, who has received for tlie last time the pressure of atfection from the hand of him whom he loved as his own soul! Such afflictive scenes have been too frequent to be disregarded ; too recent to be forgot- ten ; and to those persons Avho have experienced them, this discourse is peculiarly addressed. Par- don me, my dear friends, if for a moment I appear to re-open those wounds of your soul, which have scarcely ceased to bleed. Far from the feelings of my heart is the desire to add to the grief of those who have already been bruised by the rod of the Almighty. But it is my warm wish, my ardent prayer. Miscellaneous. 227 that, by these trials and this converse with death in your famihes, you may be prepared for your own dissolution; that, by seeing the grave thus opened for your relatives, you may be made to die to the world; that, while your heart is made more susceptible of impression, you may direct that love which was en- grossed by departed friends, to the blessed God and the compassionate Saviour. I adjure you, then, by the cherished memory of those for whom you weep ; by the cold corpses that their bodies now present; by the joyful, tremendous eternity into which they have entered, and to which you are hastening ; to listen with solemnity, and with sincere desires that your bereavements may be sanctified. And you, whose families have been preserved by the good providence of God, who have not been forced to taste that bitter cup of which others have so deeply drunk, do you also listen, that your hearts may expand with gratitude while you press to your bosoms these dear objects of affection, whose society you still enjoy ; and that you may prepare for that time which will certainly and soon arrive, when you must bid farewell to them, or they to you. Three points will claim our attention : I. What is that sorrow which Christians may law- fully indulge for departed friends ? II. What is that " sorrow without hope," which they are forbidden to exercise ? And, III. What are those considerations which should diminish their sorrow, and mitigate their grief .f* I. Feel then your griefs, desolate and bereaved believers ; you are permitted to sorrow. Away with -the sentiments of those who teach, that, under our afflictions, we should evidence an utter insensibility, a stupid unconcern ! Such is not the command of 228 SERMON CXXXIV. that God " wlio knoweth our frame, and remember- eth that we arc dust; nor of that Redeemer, who " in all the afflictions of his people was afflicted.'' Look at jour scriptures, ye who cruelly chide those tears that relieve the wounded heart, and that are accompanied by resignation and submission. Did Abraham violate his duty when he came to Kirjath- arba, " to mourn for Sarah, and to weep there .'*" Was the lustre of Joseph's character obscured, when he grieved for his father at the threshing-floor of Atad, " with great and sore lamentation ?''"' Was Jeremiah forgetful of his elevated office, when his prophetical harp breathed such mournful tones over the corpse of the good Josiah ? Do we feel less attached to the Christians of Asia, when they wept sore at separating from Paul, " most of all, because they should see his face no more.-^" Do we not sympathize with the pious widows who stood by the body of Dorcas weeping, and " showing the coats and garments wliich she made for the poor, while she was yet with them ?•' Were those " devout men" less devout when " they carried Stephen to the grave, and made great lamentation ?" Is there any thing inconsistent with the high character of that Mary who sat at the feet of Jesus, in the tears which she poured over the grave of her brother ? But w hy do I mention inferior instances ? Behold Jesus, our lawgiver and our model, authorizing a submissive grief by his emotion and his tears at the tomb of Lazarus ! Hear the Lord representing an unlammtcd death as a judgment, a curse, and a severe proof of his anger: "Thus saith the Lord, Enter not into the house of mourning, neither go to lament nor bemoan Ihem : for I have taken away my peace from thl- MISCELLANEOUS. 229 people, saith the Lord, even loving-kindness and mercies. Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them." (Jer. xvi. 5, 6.) A similar denunciation was pronounced against Jehoiakim : " Thus saith the Lord concerning Jehoiakim, They shall not lament for him, saying. Ah, my brother !" (xxii. 18.) It is mentioned in Job as the peculiar calamity of the profane, that '.' those that remain of him shall be buried in death, and his widows shall not weep." (xxvii. 15.) And when the psalmist is describing the indignation of the Almighty upon re- bellious Israel, he says, " Their priests fell by the sword, and their widows made no lamentation." (Ixxviii. 64.) If there be no sense of the rod, there can be no resignation. We cannot patiently bear what we never feel, nor humbly submit to that hand, the blow of which we do not regard. If we are insensible, the amendment intended by our trials cannot be produced, and we shall never cry with Job, " Show me wherefore thou contendest with me ;" nor with the church in her distress, " Let us now search and try our ways." We are permitted to add to these tears, prayers for comfort and humble groans before God : " Is any one among you afflicted : let him pray. Call upon me in the day of trouble." This is the order of God himself, which is joined to the cry of nature and the emotions of the heart. It is conformable to the practice of the scripture saints, and of believers in every age ; for to whom can the soul that is bowed down and overwhelmed, better flee than to its Fa- ther .'* Where can it, in the day of oppression and 230 SERMON CXXXIV. despondency, find more support than in the bo^on) of its God ? We may also express our sorrows to our fellow- men, and seek relief in their sympathy and condo- lence. Knowing that '' a friend is born for adver- sity," we may cry with the patient patriarcli of Uz. " Havo pity upon me, have pity upon me, O ye my friends, for the hand of tlic Lord hath touched me !" Yes, my poor, bereaved brethren ; that religion which increases our sensibilities, condescends to the infirmities of our nature. He who was the " man of sorrows and acquainted with grief," " who has been touched with a feeling of all our sufferings," is not offended because you weep over departed rela- tives, provided your tears are not those of murmur- ing and despair; provided they are tears tempered and softened by religion ; tears of a heirt penetrated with the most tender ofTection, but filled also with submission, with faith, and with hope. Religion does not destroy, it only regulates nature. In giving us a heart, God has permitted us to exercise its emotions; and sensibiHty, instead of being a weak- ness in man, is one of his noblest prerogatives, since it is one of the gr^eat sources of his a irtucs. From this pure source springs the grief which is caused by the death of those whom we love. It is the natural and legitimate effect of the love we bore to them, and of the intimate relations which attached us to ihem; and the tribute of tears that we pay to their memory, honours us as much as them, since it shows a heart that is afiectionate, and formed for happi- ness. No! it is not the soul of a Christian which can be perfectly callous and insensible while stand- IMISCELLANEOUS- 231 ing by the corpse or the grave of kind relatives ; we recollect every incident in those days of peace, of bliss, of serenity, which we spent in their society; that aflection which mitigated our griefs ; that ten- derness which consoled us in moments of distress ; that soothing kindness with which, in hours of sick- ness, they watched around our bed ; that lenient hand which so often supported our languid head, and dispelled the sense of pain; that pious deport- ment and those holy sentiments which warmed our hearts and inflamed our devotion ; those smiles which so often compensated for the frowns of the world, and that steady attachment which supported us amidst its unkindness and ingratitude; while we recollect all the circumstances of the sick chamber, that face overshrouded with the gloom of mortality yet still dear; and those tender adieus, those ardent prayers for us, uttered when the lieart had almost ceased to beat, in a moment when their sincerity could not be doubted. No! it is not the heart of a Christian that can be perfectly callous and insensi- ble, when, immediately after the dissolution of be- loved, lamented relatives, and friends, we behold numberless memorials of them, but yet no longer hear the voice which cheered us ; and find thai closet, that place where we together conversed yvitli God, empty and desolate : when we look forward to the future, and see our plans of felicity broken, and ourselves compelled to pursue our journev" through life solitary and alone, without those who heightened our pleasures, by sharing them ; who diminished our sorrows, by dividing them. But if we are permitted to sorrow^ we are com- manded " to sorrow not as those without Jiope." Let us, 232 SERMON CXXXIV. II. Inquire what is prohibited by this command. We " sorrow as those without hope," 1. When in our hearts, or by our lips, we murmur against the disposals of God., and blame him for his cruelty and unkindness to us. In this respect Jacob was faulty, when he exclaimed, on the supposed death of his son, " All these things are against me !" In our severest griefs we must be persuaded that God acts not only with infinite wisdom, but also with infinite goodness ; and that not only are his general dispensations merciful, but this particular dispensa- tion which has afflicted us is the fruit of covenant love. The sorrow of the Christian makes God more lovely, while they who have hard thoughts of him in their bereavements, display a temper far different from that of the gospel. The mourning believer, " though his cliastening for the present seemeth not joyous, but grievous," bends with humility without murmuring or repining ; and cries, ' Since it has not been possible, in consistence with thine all-wise predeterminations, to remove this cup of affliction from me, " thy will be done." ' A beautiful example of this union of deep feeling and unfeigned submis- sion to the will of God, was given by the excellent Fenelon, on the death of his pupil and friend, the duke of Burgundy. On that occasion he exclaimed, •' He is gone, who possessed and deserved my warm- est love. With him are entombed for ever all my hopes of earthly bliss ; yet, could I restore him to life by turning a single straw, for amillion of worlds I would not turn that straw." 2. We " sorrow as those without hope," when our grief unfits us for hohj duties, and prevents the ex- ercises of devotion. Ah ! brethren, you indeed deserve blame, if these afflictions lead you to inter- MISCELLANEOUS. 233 mit the duties of the closet and the sanctuary. What ! because you specially need consolation, will you flee from the Fountain and Spring of blessed- ness ? What ! because one whom you loved is dead, shall your heart also become dead and lifeless in all spiritual employments^ and as cold as is his inani- mate body ? What ! shall your tears be continually flowing over a mouldering corpse, and your affec- tions never be raised to a living- God ? 3. Our sorrow is criminal, when it never leads us to inquire what was the design of God in aflicting us. We violate our duty, if we occupy ourselves merely in venting our sighs and tears, and never inquire what God designs to teach us by this bereavement. Per- haps thou art impenitent, and without an interest in Christ. Oh! then suspend thy tears over a dead friend, and weep over a dead and corrupted soul. Look at him whom thou hast pierced by thine in- iquities, and "mourn as one who mourneth for a first-born." Instead of " refusing to be comforted,^' admire the grace of God that he did not smite thee when thy friend fell ; and since he has kept thee from the grave and from hell, strive to make the death of this lamented object the means of life to thy soul. Or if thou art a child of God, instead of being " swallowed up in overmuch sorrow," study by this calamity to feel more deeply the vanity of earth, the importance of eternity, the preciousness of Christ ; study to be more conformed to God, and more dead to sin. 4. " We sorrow as those without hope," when we follow not our departed friends beyond the cold grave, the coffin, and the worm. When we cry in agony, ' they are no more,' and forgetting that their souls exist eternally, seem to imagine that they are plunged in- VOL. IV. 30 234 .SKR.-MOV CXXXIV. to the gloomy gulf of" annihilation, anil extinguish- ed for ever. 5. We "sorrow as those without hope," when mt distrust the kindness ofGod^ and are filled Mith unbe- lieving and undutiful fears and apprehensions con- cerning our future lot in life. Perhaps it was the earthly stay of a family that was removed ; a hus- band to whom his partner and children looked up for support. But let them not be filled with despair, wliile such precious promises to them are written in the book of God, and while his throne is established in the heavens. 6. We " sorrow as those without hope," when in the grave of a departed friend we bury the remembrance of the other mercies which God continues to us ; when, because the wife, the child, the parent, is removed, we become perfectly thankless ibr that goodness which encompasses us with such numberless and undeserved mercies. Ah ! such a temper shows so little benefit from past aflllictions, that severer strokes may be expected to teach us the value of those blessings, which we ungratefully despise. Such is the sorrow for departed friends, which is excessive and forbidden. Let us now, III. Inquire what are those considerations which are calculated to mitigate our grief, and prevent us from sorrowing as those that have no hope. The Christian finds sources of consolation, Avlie- thcr he looks to God, to the world, to himself^ or to his departed friends. Look up to God, () Christian mourner! and cease to sorrow as those without hope; it is he who re- moved your friend. If your bereavement had sprung from a blind chance or a fatal necessity, you might with some reason refuse to be coyiforted : but you MISCELLANEOUS. 235 know that this is not the case; you know that it was dispensed by your Lord and Ruler; by the provi- dence and appointment of Him, without whom not a sparrow falleth to the ground. How resigned, how patient, how humble, should this remembrance make us in our afflictions ! Shall we not acquiesce in the disposals of a God infinite in power, in glory, in ma- jesty.^ of Him who governs, and who deserves to govern, the universe ? " Shall the thing formed say to Him that formed it. Why doest thou thus ?'''' Shall we presume to teach the All- Wise how to govern the world that he has made, and when to remove bis creatures from it ? Oh ! let us rather cry with Eli, " It is the Lord ; let him do what seemeth him good." Let us bend under his chastening rod, and in the words of our Saviour exclaim, "Not my will, but thine be done." Christian mourner! "sorrow^ not without hope," but acquire resignation from the remembrance, not only of the authority and omnipotence, but also of the exhaustless goodness and love of Him who afflicts you. Those bereavements that distress you, are ordered by the same heart that loves you more than you love yourself — spring from the same rich foun- tain of mercy that gave the Redeemer to expire for you upon the cross. And shall we complain of the dispensations of Omniscience, guided by paternal affection.'* Our Redeemer, in the extremity of his agony, cried out, " The cup which my Father has given me, shall I not drink it .^" In like manner, let the pious, when mourning over deceased friends, exclaim, ' It is our Father, our compassionate, be- nevolent Father, who giveth us this cup to drink, who visiteth us with this affliction ; shall we not re- reive it from him with resignation and fidl acquies- 236 SERMON CXXXIV. cence of soul?' Father of our Saviour, our cove- nant Father in Jesus! in tlie midst of the tears which nature forces from us, we rejoice in thy grace; we bless thy chastening hand; we triumph in our cove- nant-relation to thee. 2. After looking to God, fix your thoughts upon the u'orlcL and from a contemplation of it learn to moderate your excessive grief You exclaim as though your situation were peculiar; but the path in which you walk has been traversed by thousands now in glory ; is treading by countless numbers of the children of God. Why should you be exempted from the common lot of mortality ? Trace the bloody steps of the apostles and martyrs, and of the Lord and supporter of apostles and martyrs, while they were in this vale of tears, and then say, Who art thou, that the cup of affliction should never touch thy lips? Ah ! murmur not, lest tliou experience those acuter trials which holier men than thou have endured! Hast thou, like Job, seen all thy family swept away at ^single stroke ? Or, like Aaron, beheld two sons struck into death in a moment by the indignation of the Almighty? Or, like the mother of the Macca- bees, beheld seven children tortured and expiring before thy face, previous to thine own martyrdom ? Ah, ungrateful murmurer ! think of the agonies that are rushing upon thousands in various parts of the world, and be dumb. Look again at the world : behold its falsehood and its treachery ; see under the roses with which the imagination of youth decks it, thorns which deeply pierce m; calculate the sum of the happi- ness which it can afford; and then say, whether it is '^o great a felicity to walk m]> and down upon ii MISCELLANEOUS. 237 for a few years, that we should sorrow as without hope for those who have closed their eyes upon it. 3. Look again, bereaved mourner, at thyself! contemplate thy sins, and while thou acknowledgest thou deservest perdition, adore that grace which, instead of bearing thy soul to despair, only laid thy friend in the grave. Look at the mercies he has spared, and which are unmerited. Oh ! when thou knowest thine own deserts, thou wjlt not repine. Where affliction lieth heavy, sin lieth light. Consi- der too what benefits these bereavements may pro- duce. Hast thou been careless ? These may awake thee, feelingly convince thee of the vanity of the world, and make thee flee to secure an imperisha- ble portion. Art thou a child of God? Ifsanctifi^ ed, these afflictions will give an ardency to thy de- votions, a fervour to thy prayers, new life to all thy withering graces, tenderness and compassion for others ; they will make thee cling closer to God, and pant for that kingdom that cannot be moved, 4. Finally, to prevent you from sorrowing as those without hope, consider the situation of departed be. lievers : their bodies sleep iq Jesus, their souls exult in glory. Is there any one who cries, ' Oh ! that I could have this consolatory hope with regard to my de* parted friends — ^^then I would be calm; but I feav that they died without God and without Christ, and are now in despair.' God have mercy upon thee, poor mourner ! The Father of consolations pour his balm into thy soul ! He only can do it, for a sword has indeed pierced through thy heart. An ordinary degree of grace will not uphold thee. But still it is thy duty to sub- mit to Him whose ways are righteous and true; still 238 SERMOx\ CXXXIV. lie who consoled that afflicted king, who cried, " Oh! Absalom, my son, my son ! would God 1 liad died for thee !" can support thee. But oh, how different is the situation of him who can confidently follow the ascending spirit of his friend to the bosom of his Redeemer ! He looks at the inanimate corpse of him whom he loved, and ex- claims, ' This insensible mass is not the person that engaged my affections ; it is only his earthly habita- tion ; the organ which united him to sensible ob- jects; the covering of that spiritual and imperisha- ble germ, upon which death has no power: my friend has dropped this covering, but he still exists; he has only exchanged this valley of tears and mise- ry, this state of trouble and vicissitudes, for a state of peace and felicity. O thou, who wast the charm of my days, how consoling is it to me to remember, that when I reflect on thee amidst the business of the world, and think of thee in the silence of the night, it is not a deceitful phantom which flatters me, a vain remembrance which amuses me ; but an object really and truly existing, though separated from me. Yes ; and thou existest for me ; the fare- well thou hast given me was painful, but it is not eternal; thy journey through earth has been some years, perhaps only some months, shorter than mine; thou hast advanced before me to that country to Avhich I aspire, and where I shall also dwell ; my faith perceives thee there, though thou art/^ invisible to sense : there I shall rejoin thee, there our hearts shall be re-united ; I shall see thee perfect in holi- ness and love, enjoying a felicity ineffable and eter- nal. Why then, should 1 sorrow as those without hope? The moment of thy death has been that of a new existence. Thou art a captive who has bro- MISCELLANEOUS. 239 ken his fetters; an exile who has returned to the bosom of his country ; a traveller who, after many fatigues, has arrived at home. All that I have loved, all that I have admired in thee, all that has attached me to thee, all thy wisdom, and all thy tenderness, still exist; but freed from weakness and infirmity, clothed with immortality. I see thee not in the tomb, which contains only the spoils of mortality, but in heaven, encompassed with glory. I see thee, not in this state where thy mind was bounded and thy heart checked in its impulses ; but in the world of light, where the eyes of thy understanding, renewed and fortified, are fixed upon the Sun of truth ; where thy heart, purified from all its blemishes, delivered from all its cares, experiences continually the most sublime and touching emotions. I see thee united to that God who gave thee being, and whose power accomplishes in all their extent those promises which his goodness had made to thee. My tears then shall be dried, or if I still shed any, they shall be tears of tenderness at the view of thy happiness.' 240 SERMON CXXXV» SERMON CXXXV. THOICE OF DAVID UNDER ANTICIPATED JUDGMENTSi 1 Chronicles xxi. 13. Ijct me fall now into the hand of the Lord^for very great are his mercies ; but let me not fall into the hand of man. " It is a fearful thing to fall into the hands of the living God." We cannot, my brethren, have this declaration of the apostle too deeply impressed upon our mind whenever we are called to decide whether we shall obey God or man, whether we shall incUr the anger of the Eternal or of the world. If looking beyond the present life, we think of the great day of retribution, in which the Judge of all the earth will avenge upon impenitent sinners his outraged justice and mercy; if we put in the balance the power of God and that of man, we cannot hesitate a moment on the choice that we ought to make. Ah, rather a thousand times fall into the hands of men than into those of this Almighty Judge! Rather a thousand times be the victims of their anger, than expose our- selves to his ! Rather have the whole world, than God MISCELLANEOUS. 241 alone for our enemy ! What comparison is there be- tween the evils that mortal creatures can inflict upon us, and those which we have to fear from a God im- mortal and omnipotent ? What comparison between those who kill the body, and after that have nothing else that they can do, and him who can cast both body and soul into hell ? But, my brethren, if changing our point of view, we consider not everlasting mise- ries, but the woes of the present life, if we compare the compassions of God with those of men, his good- ness with their wickedness, the wisdom and equity of his ways with the injustice and irregularity of theirs, then we must change our language, and the penitent sinner, even at the moment when he sees heaven angry for his crimes, will exclaim, " Let me fall into the hands of the Lord, for very great are his mercies, but let me not fall into the hands of men." These are implacable in their hatred ; their vengeance knows no bounds; their weak goodness is soon ex- hausted. But God, though angry with us, is yet our father; his mercy is felt through his severest chas- tisements ; and " though he cause grief, yet will he have compassion." It was the deep conviction of this truth that led David to adopt the words of the text Let us, in order to feel the force of his expressions, rapidly review those circumstances which induced the king of Israel to adopt them. David, distrusting the promises of God, or actuated by secret pride and ambition, ordered Joab to take an exact account of the number of all his subjects. This act was probably connected with some circumstances of which we are ignorant, which marked it as mani- festly criminal, since Joab strongly remonstrated against it. His remonstrar^ces, however, were vain. VOL. IV. 31 242 &ERMO.N cxxxv, and the prince persisted in his design. His con- science being at hi?t aroused, he felt and confessed his guilt, and importunately deprecated tlie divine wrath. While thus hunabled, the prophet Gad went to him by revelation, to inform him of the Lord's anger, and determination to punish him ; at the same time referring it to his choice whether he and his people should sutler hy famine, by war, or by pestilence. In the meek and submissive language of the text, David chooses the last, because it pro- ceeds more immediately from the hand of God. But, you ask, did David reason justly ? W hen we are suffering under war, or any other calamity what- ever, are we not in the hands of God ? Are not the different agents of the universe, men, angels, ele- ments, equally the ministers, of ^w justice, or oi' his mercy? Yes; and no one more fully or explicitly acknowledged this universality of Providence than did David. He always, without justifying the wick- edness of the instruments, bowed submissively to the disposals of God in all his persecutions. When Shi- mei breathed out his execrations against him,. David meekly replied, " The Lord hath said unto him, Curse David ;*' that is, the Most High, in the adora- ble course of his providence, has permitted it. But still, my brethren, there is a wide ditrerence between those afflictions which come to us directly from the hand of God, and those which come by the intervention of men. Ah, how sensibly does the pious heart feel this difference ! When men are the immediate authors of our sorrows, though it is al- ways true that it is God who permits them; that it depends oidy upon his pleasure to arrest them : still in the sufferings which they cause us to endure, it is ihev whom we first behold ; it is their unkjndness or MISCELLANEOUS. 243 enmity which first strikes us ; and this view irritates the wounds of our souls, and agitates our afflicted hearts. It is often with difficulty that we elevate our eyes to the Supreme Governor of all, to acknowledge his sovereign justice in those same sufferings that are unjustly inflicted by our fellow-men. Besides, the malignity of the principle whence our woes proceed, when they come from men, per- mits us to hope neither for bounds nor mitigation to them, because the hatred and passions which pro- duced them still may continue. The heart then feels the present with bitterness, while it beholds no re- source in the future. All these visible causes affect our senses and our mind, and hide from us more or less the invisible hand of God. * What a difference when our afflictions proceed immediately from hea- ven ! Then the believing soul sees only its God ; it adores with submission the paternal hand which chastens it. Through his just anger, it discerns his infinite goodness. It doubts not, since " very great are his mercies," that they will temper, mitigate, arrest finally the chastisement. In these calamities, the first emotion of a child of God is to cast himself into the arms of his heavenly Father. Though this Father be angry, though he be armed with thunders, though he appear ready to inflict the severest punish- ment, yet his child, full of love, abandons himself to him with confidence. He knows what is the design of these chastisements. He knows that this God is " merciful and gracious, forgiving iniquity, transgres- sion, and sin ;" and that an humble penitent always Jias access unto him. Happy in his bitterest woes that nothing interposes between his God and him ; that no other object intercepts his view, he opens an asylum in the bosom of divine merry against ibf W 244 hKKMON cxxxv. strokes of justice. He cries, •• Thongh thou slay me, yet will I trust in thee ! O let me fall into the hands of the Lord, for very great are his mercies, but let me not fall into the hands of men." Such were the sentiments of David, and his hope was not deceived ; since on the evening of the same day God. listening to his humble prayer, caused the extermi- nating angel to stay his arm. Penitent sinner ! how many motives are there to induce you to adopt this language, and imitate this example! Cry, " Let me fall into the hands of God,*' for he is my owner and proprietor ; to him I unre- servedly belong ; he has power over me as a potter over the clay ; he cannot transcend his right in the exercise of his sovereignty; and un^er the severest strokes of his rod, I can never without presumption say unto him, Why doest thou thus ? But " let me not fall into the hands of men ;" of men who so often encroach upon the authority oi* God ; who so often forget tliat divine warning, *' Who art Uion that judg- est another's servant .'* To his own master he stand- eth or falleth !" who so often without authority from the Sovereign of the universe, and regardless of his solemn declaration, " Vengeance is mine, I will re- pay, saith the Lord," erect tribunals where they pro- nounce anathemas and condemnation. " Let me fall into the hands of the Lord," because mercy is his darling attribute : he loves to glorify it in the forgiveness of the penitent; he marks the groans of an Ephraim; he pities the repentajit tears of a Mary; he opens his arms to the returning pro- digal ; he is moved by the humble confession of a self-loathing j)ublican ; he comibrts those that evan- gelically mourn, and "casts their inicjuilies into the depth of the sea, never more to be mentioned agai!^^' MISCELLANEOUS. 245 them." But " let me not fall into the hands of men ;" of men who, so often forgetting that mercy is their only plea, and that without the exercise of infinite grace they must be for ever undone, are pitiless and cruel; who, instead of imitating that Redeemer who rejected not the chief of sinners that penitently ap- proached him, cry with pharisaical elation of heart, " God, I thank thee that I am not as other men ;" and treat those at whose repentance heaven has rejoiced, with deep aversion and supercilious con- tempt ; who remain perfectly unmoved by that awful denunciation, " He shall have judgment without mercy, that hath showed no mercy !" " Let me fall into the hands of the Lord," because he reads my heart. He has beheld my secret groans, and prayers^ and tears. He has witnessed my peni- tent review of my offences ; he has seen my soul, humbled at its offences, yet fleeing to the blood of Jesus ; pleading the sacrifice of Calvary, and strengthened and purified by the Spirit of grace. But " let me not fall into the hands of men," who, notwithstanding their ignorance, so often attempt to judge the heart; so often, of different motives to an act that may be assigned, select the most odious. " Let me fall into the hands of God," because he mingles with the strokes of his rod the consolations of grace, and chastens as a Father ; but " let me not fall into the hands of men," who present the unmingled cup of bitterness, and repine if the object of their hatred taste aught except the wormwood and the gall. " Let me fall into the hands of God," for the de- sign of his chastisements is merciful ; they are in- tended not to destroy, but to benefit ; to make us conformed to his holiness ;> to cause us to produce 24b aKKMO.N tXXXV, the peaceable fruits of righteousness. But " let luc not fall into the hanJs of men," who so often endea- vour utterly to crush those who have offended them ; who steadfastly pursue the object of their fury, and abandon not their victims till they have been cheered by their expiring groans. " Let me fall into the hands of God," from reflect- ing on the advantages that myself, that thousands of the redeemed, have experienced from his chastise- ments. How many that encircle the throne of the Redeemer bless that rod, that affliction, that be- reavement, dispensed by the Almighty, which wean- ed them more from earth, and made them more wil- ling to live upon their God ! But " let me not fall into the hands of men," whose unkindness and cruelty, while it adds to their own offences, is so apt to stir up the corruptions of their hearts who are (he objects of it. Let such, my dear brethren, be your language and your feelings, w hen penetrated by a sense of guilt. Bend to that hand which supports while it smltfes. Flee to him who, in the midst of the inflic- tions of his justice, Mill permit you to behold his divine compassions. Cast yourselves in his paternal arms and cry, " O Lord, correct me, but with judg- ment ; not in thine anger, lest thou bring me to no- thins." Listen to the invitation of his word, while it addresses you, " Come and let us return unto the Lord : for he hath torn and he will heal us ; he hath smitten and he will bind us iip, that we may live in his sight." I. This subject, in connexion with the history of which our text is a part, teaches us that sin may be pardoned, and yet punished with temporal afllic- 'ions. Dnvid bad repented, and was forgiven; but MISCELtANEOUS. 247 yet he was not free from chastisement. This is very often the course of God's proceedings. Even though the sinner is awakened to a sense of his unworthi- ness, is humbled, and implores pardon through the Redeemer. God, to strengthen his repentance, and radically to cure the malady of his heart, visits him with chastisements. " Thou wast a God that for- gavest them," says the psalmist, speaking of the children of Israel in the wilderness, " thou wast a God that forgavest them, though thou tookest ven- geance of their inventions." He observes this course of conduct, even to the penitent, that he may pre- vent the abuse of his covenant mercy. The price of redemption and pardon cost too much to have the blessing of it esteemed common. In the best of saints there remains much corruption ; and too often abounding grace has given occasion to some to have light thoughts of their sins, and the freedom of ac- cess which believers have to God through Christ, has degenerated into presumptuous boldness. God then so deals with his people, that " their own wick- edness shall correct them, and their own back- slidings shall reprove them ;" and that they may read in their punishment the greatness of their sin, and tremble to abuse covenant mercy. God punishes, though he pardons, in order that he may manifest the holiness of his nature and his law, even while he indulges all his tenderness and love. God punishes, though he pardons, in order to produce watchfulness and circumspection in our future walk; that our frame may be more humble, and our fel- lowship more strict. If such be the course of God's proceedings, let us tremble at sin; let us neither wonder nor murmur at any of our affliction'^. 24b SERMOxN CXXXV. 2. This subject should excite in us the tendercbt love to God. We may well cry with the prophet. " it is of the Lord's mercies that we are not con- sumed, because his compassions fail not." Good- ness is allied to greatness ; it is because he is the Omnipotent, tha:t he is also the Most Merciful. He shows the immensity of his power in restraining the strokes of his justice, and dealing tenderly with the penitent. For this reason Moses prays, " Let the power of my Lord be great, according as thou hast declared, The Lord merciful and gracious, slow to anger, forgiving iniquity, transgression and sin." And does not such a God deserve our hearts.'^ Will not the sweetest satisfaction result from fellowship with him ? We are too apt, my brethren, to con- sider the obligations of religion merely as awful du- ties which must be performed, or we be for ever lost. We should also consider them as the source of felicity ; as the only stable prop to the weakness of humanity \ as the only unfailing spring of consola- tion amidst the troubles of earth. In this manner contemplate that religion which God, in infinite mercy, hath given to man. Dwell on the loveliness and perfections of our Heavenly Father, and rejoice that you are in the hands of such a God. Instead of murmuring because he requires your supreme af- fection, you will then bless him that he permits you to devote your hearts unto him; and in reviewing his conduct to you, you will cry, "Verily, O Lord God, this is not the manner of mortal men ; it is be- cause thou art God, and not man, that we arc not consumed." 3. This subject teaches us where the soul may find a refuse from the unkindness and cruelties o) \ MISCELLANEOUS. 249^ men. Whither, in such circumstances, should the child of God flee, but to the bosom of his Father ? There, by the consolations of grace, by the beams of spiritual joy, by the comforts of the Holy Ghost, he will be compensated for the bitterness and frowns of the world. There, tasting the mercy of his God, he will pity, forgive, and intercede for those who wound him. There, resting in the embraces of the Most Merciful, he will love and adore ; there, as in a sanctuary and asylum, his soul will peacefully re- pose amidst the reproaches and persecutions of his foes ; and when the hour of his dissolution arrives, he will cry, with holy confidence, ' Father, whose tenderness I have so often experienced. Father of that Saviour to whom I have fled for refuge, and in him my covenant God and Father, into thine hands I commend my spirit : thou wilt receive it, O God of my salvation !" yoL.av. 32 ^^0 • SERMON CXXiVK SERMON CXXXVI. Hi$t tHE PftESENCE OF CHRfST IN TIvhoni wo here will bless, and love, and worship ! Should such an one ever occupy this desk, whatever may be his talents or his acquire- ments, the powers of his mind, or the graces of his manner, the true glory of the church will have va- nished ! Should such an one ever occupy this desk, I repeat, accursed be his doctrines ; may they be rejected with abhorrence ; but may he himself be brought to the acknowledgment of the truth as it is in Jesus ! But if we would desire that this house should be glorious, it is not enough that we should preach those plain truths of the gospel which God has always blessed ; by which, you, believei*s, w ere converted ; by which you have been so often consoled ; in listen- ing to which you have felt Jesus near to you : it is also requisite that to this faithful preaching be joined your constant attendance. Our duties are recipro- cal : if we are bound to announce the gospel, you are bound to hear it; and for every unnecessary ab- sence from the house of God, you must answer to him. Hope not that this temple will be glorious, unless we see the seats constantly occupied by wor- shippers whenever divine service is here performed. And think it not enough to come merely with your bodies, your souls must be engaged; the principles of religion must not only be received by the under- standing, but cherished by the heart, and displaying their inlluence on the life. Let the church ever be filled with such constant, devout worshippers, and this house will be glorious. 2. This cflect will be produced also, if the ordi- nances of religion be here regidarli^ adminisfered, and pro- perly prized. MISCELLANEOUS. 257 Here the infant, just opening his eyes upon the world, is to be brought to the holy baptismal font, and dedicated to the God of his fathers. Here the seal of Jehovah is to be impressed upon his forehead. If parents observe this, not as a bare empty cere- mony, but as a dear pledge of the kindness of God to their child, and of his readiness to receive and bless him ; if they esteem as a precious privilege, the seal of the promise of the covenant, the sign of the grace of the Spirit, the initiating ordinance of the church ; if they bring up their offspring in the nurture and ad- monition of the Lord ; we may hope that this house will be glorious, not only in our days, but in those of our descendants also. Here the sacramental table is to be spread, and the emblems of the Redeemer's sufferings to be ex- hibited. If the holy festival is attended by nume- rous and sincere disciples, ardently desirous of com- munion with the Saviour, Jesus will, according to his promise, be in the midst of us, and render this house glorious. 3. The presence of Jesus is manifested, and his temple rendered glorious, wherever the professors of ■his religion are distinguished for holiness and spiritual joy ^ and where sinners are converted. If all among us who have sworn over the symbols of his broken body and shed blood, to devote our- selves to him, should be distinguished by sanctity, by benevolence, by brotherly love, by zeal, by su- periority to the world, by the spirit of prayer; if we should value and experience those pure delights which flow from communion with the Redeemer, which remorse never embitters, which are the fore- taste of heaven ; if among the crowd who have hi- therto been careless and insensible, the voice of the VOL. IV, .35 258 SERMON CXXXVI. Saviour should be heard, and his power I'elt, and man)' of them a(hled to the church : tliis house will liave a spiritual glory infinitely transcending the most splendid external decorations. You see then, my brethren, the great objects which we should desire, for which we should fer- vently pray; you see the purposes for which this house is built ; it is devoted to God. It never should, 1 trust and believe tliat it never will, be employed for any secular concerns. In the tablet placed over the door, you declare that it is sacred to divine wor- ship alone.* Let it be a spot to which we never bring the cares of earth, the occupations of the world : into which we never enter without tliinking of God and our Redeemer. It is true, the walls and stones have no inhereiit holiness, unconnected with the pure worship of God in this place ; but we cry with the Psalmist, " Holiness becometh thine house, O Lord, for ever." We are followers of that Re- deemer who with indignation cast out from the tem- ple those who employed it for secular and worldly purposes. Brethren, there is something unspeakably -solemn in the consideration of the effects that will follow the erection of a temple to God. From it every regular member of this congregation will be raised to higher glory, or sunk in deeper despair. To each one of us, the gospel here preached will prove either a savour ^ The insctiption on the tablet to which the author .-alludes, is the following : — Jehovje Patri, Filio, Ppiritni(nip Sancto Hanc ffdeiii, cultui divino sacram, ruiidatam A. D. MUCCCXVII. Ahsolufam A. D. MDCCCXIX. Gives Savanensis siil» ciira pastoral) Henriri Kollock, P. I>- Sancle dedicant. MlSCELLANEOlJSi 259 ot life unto life, or of death unto death. Improve the ordinances of religion, and you will bless God when froni heaven you look back upon this house ; neglect them, and they will plead against you at the holy tribunal. Oh ! it will be melancholy to have assisted in building this house ; to have heard in it the offers of salvation ; and then to be excluded from " that house not made with hands, eternal in the heavens !" Be not satisfied, till you yourselves are living temples, in which God is both resident and adored. But this is not all : in a few years this congrega- tion will have entirely changed its appearance ; other persons will occupy your seats ; other preach- ers will address you from this desk. In the next generation, some will here be born to God ; and some live and die without an interest in the Re- deemer, who will here be offered to them. Gene- ration will succeed oeneration before this building will be destroyed ; and thousands through eternity will sing a more rapturous song of praise, from the remembrance of the blessings received in this place; and thousands utter a groan of deeper anguish when in the world of horrors they recall the salvation that was here urged upon them, but ungratefully, madly, refused by them. " How dreadful" then, and yet how lovely, " is this place !" Young persons ! this church must soon be resigned into your hands : we always look on you with pecu- liar sensibility. There are some of you, (we testify it with delight,) whose early years are sanctified by vital piety ; some, the hope of this ffock, and the fu- -ture pillars of this church, who under the influences of the Spirit are preparing for usefulness when the heads of the older followers of Jesus shall be moul- 2bO SERMON CXXXTl dering iii the dust. On you may the dearest bless- ings of God Most High ever rest! May you enjoy the peculiar benediction ofthat Saviour who delights in the early convert ! May your number be aug- mcHted, and your graces increased ! and may you in the next generation be able to do more, far more for God than we have performed ! And now , most glorious God ! we look to thee : to thee, the great Jehovah, Father, Son, and Holy Ghost, we solemnly consecrate thi& house, and dedi- cate and set it apart for the pure preaching of thy word J for the administration of the sacraments ; for the praises of our God ; for prayer, for supplication, and for all the offices of devotion. May it be ren- dered glorious by the perpetual presence of Imma- nuel. May the fire of thy love descend from hea- ven, that all our sacrifices here offered may be ac- cepted ! Here may the thunders of thy word awake the careless ; here may the balm of Gilead be ap- plied to the wounded conscience ; here may the blushing prodigal, penitent for his wanderings, be folded in the embraces of his Father ; here may the believer enjoy communion, and feel the consolations, of the Holy Spirit! Let all dissentitDn and hatred ever be excluded ; and may this be the house of love and peace as well as holiness; may there be a long succession of faithful, w ise, pious pastors ; and may many, very many, be here born to God, and trained up for eternal life ! " This is now the house of God, and the gate of heaven ; the Lord is here, and we know it." MISCELLANEOUS. 261 SERMON CXXXVII. -^siiiess" AVARICE OF NABAL. 1 Samuel xxv. 10, II. And JVabal ansivered David'^s servants, and said. Who ls David f and who is the son of Jesse ? there be many: servants now-a-days that break away every man frorn his master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I knoiv not whence they be ? Such is still the language of the avaricious man ; such are still the excuses made by the insensible heart, when it seeks some pretexts to exempt it from relieving the wants of the unhappy. When we plead for the afflicted, Nabals are still to be found, who reply only by words of railing and contempt against the children of sorrow ; only by representing the conferment of alms, and the support of charitable institutions, as an encouragement to indolence and vice; only by reminding us, that their wealth is their * This Sermon was preached for the benefit of the Savannah Orphan Asylum. 262 SERMON cxxxvn. own, and that they have a right to dispose ol it ac- cording to their pleasure. To show you the base- ness and criminahty of such characters, to answer the excuses which they make against the exercise of benevolence, and to urge you to the performance of the opposite virtues, is the design of the ensuing discourse. Say not that this is an Unnecessary subject; that ♦here are few Nabals among you ; few that can close their hearts against the cries of distress, and the tears of helpless infancy: we know it; with delight we speak of your generosity. These children be- fore me, fed, clothed, instructed by your bounty, are a living proof that you have hearts that can led for others. But, brethren ! though we doubt not your benevo- lence, the subject will not be useless: it will con- firm in their laudable conduct those whose kindness to the poor anil the unhappy we have often expe- rienced ; it will guard our youth against the indul- gence of that cruel, covetous spirit, which would render them curses to society, rob them of the es- teem of the community, and deprive them • of the sweetest enjoyments; and should tliere be a single •Nabal present, perhaps, through tlie iniluence of the Spirit of grace and of love, his heart of stone may be taken from him, and a heart of llesli bestowed, which will induce him liberally to contribute to this important and interesting iiihlitution. Before entering on the immediate subject of this discourse, it will be proper to give a brief view of the history with which the text is connected. Da- vid, at this period of his life, was pmsued by Saul, who, from jealousy and envy, ardently wished \n> iiestruction. Wandering, a poor distressed exile. MISCELLANEOUS. 263 among mountaine, caves, and wildernesses, he was often reduced to the want of the necessa- ries of life. On such an occasion, he sent some ot his followers to the wealthy Nabal, and in terms the most courteous and gentle, entreated his kindness. To this kindness he had indeed a just claim, since he had carefully protected the flocks and posses- sions of Nabal from the injurious assaults of others. But, instead of giving any assistance, instead of spar- ing to David a small portion of that expensive feast with which he was at this time gratifying his vanity and his appetite, Nabal only answered in the con- temptuous and reproachful words of the text. "Who is David, and who is the son of Jesse ? There be many servants now-a-days that break away every man from his master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be ?" Let us consider the frivolity of these his excuses. I. Excuse made by Nabal : My possessions arc strictly and properly my own^ and I have a right to cm- ploy them as I please. " Shall 1 take my bread, and my water, and my flesh." This is also an excuse that we still hear daily presented by the covetous and uncharitable. But common as is this excuse, it is not only de- monstrably false, but also awfully impious, and. strikes directly at the providence, the government, and the sovereignty of the Most High God, No ! Your wealth is not your own : natural, as well as re- vealed religion, declares that you are only stewards, to whom God has given a certain portion of wealth and talents to be employed for him, and according to his pleasure, and for your use, of which you must ^64 SERMON CXXXVII. render an account to him at the judgment-day. He has laid down rules for your observance, and if you transgress these rules, it is at the peril of your souls ! Among these rules, none are more explicit than those which relate to the distressed and the needy. ff at any time God appears to renounce a right to your riches, it is only when he transfers this right to the poor. If you refuse to assist them, you are now at the bar of conscience, and you will hereafter be found at the bar of the Holy God, wrongful usurp- ers, retaining what is theirs by the allotment of the Almighty. You will then find, whatever you now imagine, that it is the bread of the needy which you have hoarded, that it is the gold of the perishing, which has been hidden in your coffers, that it is the silver of the orphan and the fatherless with which you have refused to part, and for which you must render a strict — oh, how strict an account ! Brethren, these are solemn truths! Look then, at these poor orphans ; and let conscience declare, in the presence of the Searcher of hearts, whether you do not believe they are among that number whom the Bestower and Owner of your wealth, your Ruler and your Judge, requires you to relieve.'^ If they are, by withholding your charity from them, you either challenge the authority of the God of heaven, or else wilfully resist his commands. Ah, for this will he hold you guiltless ! II. Excuse of Nabal: The supposed inferiority of those for ichom his assistance was solicited^ and his want of relationship to him. " Who is David ? and who is the son of Jesse .'^ There be many servants now-a- days that break away every man from his master." This excuse also is still daily presented, when we plead for the distressed. MISCELLANEOUS. 265 There can be little doubt, that the ignorance of Nabal was was only pretended, that he might ren- der his reply more contemptuous. He well knew the valour and reputation of David ; he knew that when a stripling he had overcome the gigantic champion of Gath, and had often since smitten the Philistines ; that he was nearly allied to Saul, and cruelly and unjustly persecuted. But even if his ignorance had been real ; nay, had he certainly known that the situation of David was most abject, his excuse would have been frivolous. For, my brethren, when we look with contempt upon the poor, and refuse to assist them because of any real or imagined inferiority, we look with contempt on that God whose image they bear, on that Jesus, who died for them as well as for the opulent and distin- guished; and who has declared that they are his representatives on earth, and that he considers as done to himself what we perform to them. Yes, let every sentiment of contempt for them be stifled in thy breast, when thou rememberest, that all thy hopes of salvation are founded on our blessed Re- deemer's voluntary assumption of that poverty which thou scornest or neglectest. When thou despisest the poor, thou despisest the holy and adorable Jesus, our Lord, our Redeemer, and our Judge, " who though he was rich, yet for our sakes became poor." Do you add, with Nabal, " Who is David.?" ' Who are these poor orphans ? What relationship have they to me, that I should assist them ?^ They have descended from the same parent with you; their origin is your own ; the blood which flows in their veins is that which Adam has transmitted to you; they like you have a body prganized and fashioned VOL. IV. .34 *2Q6 serjMon cxxxvii. Ly the hand of God ; thej walk under the same hea- ven with yon. and the same earth snstains them : like you they bear the sacred impression of the image of God ; an image, it is true, greatly obscured and disfigured by sin ; an image nevertheless of which sufficient trails remain, to cause you to res- pect them for this august impression. In them as well as you, there is a soul endued with wonderful faculties; a soul destined to endless happiness or eternal misery. On these orphans, as well as on yourselves, is the aspersion of the blood of Jesus ; for them he spared not his life : will you withhold from them your benevolence ? Ill, Excuse of Nabal : His unwUlingness to encourage vice or indolejice. "There be many servants now- a-days that break away every man from his master !" This excuse too we often hear when we ask relief for the distressed. Brethren, I am not commending a blind and indis- criminate charity. It is necessary at times to refuse the wicked and the idle, that we may have resources for the relief of the deserving poor; of those who, through disease or decrepitude, through the adverse dispensations of Providence or the villany of others; through the weakness of infancy or the feebleness of age, are unable to provide for themselves. But were Nabal to revive among us, with all his avarice, would he dare to say that, by contributing to this institu- tion, he was encouraging vice.'^ No! it is one of the most important and interesting circumstances in this establishment, that it saves destitute children not oidy from ignorance and want, but probably from iniquity. Were they to grow up, with minds unin- formed, uninstructed in the principles of religion, exposed to the contagion of evil example, and ex- MISCELLANEOUS. 267 periencing the pressure of calamity ; who can tell what scourges they would be to the community? But on the contrary, by your benevolent exertions, they are placed in a situation where the religion of, Jesus is taught to them ; where they are instructed in useful knowledge; where the principles of virtue are early inculcated ; where they are trained to ha- bits of industry; where they are shielded from that penury which might have led to their ruin ; where, under the constant care and vigilant inspection fof prudent and pious females, they are preparing to become useful members of society ; and to increase the sum of virtue, and not of vice. Having thus considered the excuses of Nabal, let us answ^er the question which he proposes, " Shall I give unto those I know not ?" and at the same time reply to the similar inquiry which you may be pro- posing to yourselves, " Shall I give for the support of this institution ?" Yes ! give, if you would not be unkind to the Most Merciful; for he has declared that he is the friend, the patron, the protector, of the poor and the father- less, and that he regards what is bestowed upon them, from correct principles, as conferred upon himself. Give, if you would not be ungrateful to God. What multiplied benefits has he conferred upon us ! Our lives, our health, our reason, our wealth and prosperi- ty, our spiritual privileges, our hopes of glory ! Do we feel no thankfulness for these benefits } We are then worse than brutes. Do we feel gratitude ? We can express it only by giving to the poor and necessitous. Without this, both scripture and reason declare that our praising God with our lips, and blessing him for his mercy, is a dreadful mockery, a horrible hypo- 268 SERMON cxxxvit. crisy. Without this, all acts of devotion are unavail- ing. The cries and complaints of the afflicted will drown their noise ; the sighs and groans of the orphan will obstruct their passage to the ears of God. Give, it' you believe God; for otherwise, whatever may be your pretences, you are infidels ; else the promises and threatenings, the joys and the torments, announced to the charitable and uncharitable, must affect you. Give, if you /ovcGod ; for if your heartbeats with affection to hira, it is impossible that you should be unwilling to part with a little gold and silver for his sake and at his command, that we should prize it beyond his favour and friendship. Give, if you desire to have the impress of God upon you. Mercy, compassion, and benevolence, are his peculiar properties, displayed in nature, providence, and grace. " But there is nothing so distant from God, so opposite to him, as a griping, covetous man. Hell is scarcely so contrary to heaven, as such a man's disposition to the nature of God : for it is goodness which sits gloriously triumphant -in the height of heaven, and uncharitableness lies grovel- ling under the bottom of hell; heaven descends from the one as its principal cause, hell is built upon the other as its main foundation. The one approximates the blessed angels to God, and beatifies them : the other removes the accursed fiends to such a distance from the All-compassionate, and from happiness. Not to wish, not to do, any good, renders them at once so wicked and so wretched ;" and he who in his practice and feelings corresponds with them, prefers the image of the devil before that of God. Oh ! had Nabal looked up to the Source and Pat- tern of excellence, he could not have hesitated how MISCELLANEOUS. 269 to act ; and if you are properly impressed with a view of your Father, we shall not plead in vain for these orphans. But other motives should affect you, as they ought to have done this covetous man. " Shall I give .^" Yes : because of the instability of all earthly things^ the great uncertainty of riches, you should devote a portion of your wealth to this benevolent purpose, that you may by charity secure some of your posses- sions beyond the possibility of losing them. Ah ! how many instances have you seen which prove, that to-day we may have the wealth of Job, and to- morrow need all his patience ; that to-day we may exult in boundless wealth, which to-morrow may vanish, and leave nothing but melancholy, disap- pointment, and remorse } We can give permanence and security to these fugitive blessings only by em- ploying them in acts of charity. Thus they are placed out of the reach of the spoiler, and secured from accident or danger. What we give to the poor, we deliver and intrust into the hands of God, from which no force can wrest it, and no artifices with- draw it. It is laid up in heaven, whither no thief can climb, and where no moth or rust can consume. Thus it becomes a source of felicity, even when we no longer have it in possession. Do you still ask with Nabal, " Shall I give .^" Yes ; consider the day of trouble^ and bestow your benefac- tion. In a short time the shadow of death shall en- compass you about, the vanities of life shall fade away, and the comforts of the world shall vanish. YjDur riches and your possessions, your pomp and your magnificence, your sports and pastimes; the companions of your pleasure, the admirers of your fortune, the flatterers of your vices, must be torn 270 SERMON CXXXVII. from you : desolate and unattended, you must go down to the chambers of darkness. This period may be near you : as in the case of Nabal, it may be only ten days before the Lord may smite you ; and smite you perhaps as he was smitten, for your illibe- rality. What do I say ? Perhaps in the midst of your dreams of long life, your '- soul may this night be required of you ; and then whose shall those things be which you possess ?" Then will you not acknowledge, that to have preserved and increased your wealth by illiberality and want of mercy, will only render your account more diihcult, and inllame your future reckoning; that all your treasures, in- stead of procuring you any favour, or bribing any advocate in the impartial world of eternity, shall •' be a swift witness against you," and press you deeper into perdition ? How much happier in the hour of dissolution is he, who from Christian princi- ples, has " rescued sickness from the grave, and poverty from the dungeon; who has heard the groans of the aged struggling with misfortune, and the cries of infants languishing with hunger ! His recompense shall flow from the Fountain of mercy; he shall stand without fear on the brink of life, and pass into eternity with an humble confidence of finding through the Redeemer that mercy he has never denied." (Taylor.) " Shall I give .^" Yes ; if you wish your memory to be cherished by your survivers. As to the uncharitable person, " men," says Job, " shall clap their hands at him, and shall hiss him out of his place." Having lived but for himself, no tears are shed over his corpse ; his possessions are pointed at as marks of obloquy, and monuments of infamy upon his memory. Who mourns for Nabal ? who regrets his departure MISCELLANEOUS. 271 Irom the earth, to which he was a burden ? not one. Whilst with regard to a Dorias, with regard to all the benevolent, the unbought burst of sorrow from the widow and the orphan, declares the loss the chil- dren of misfortune have sustained ; their memorial is gratefully recorded on the fleshly tables of the heart ; and at the mouth of the grave is disclosed a part of that beneficence which their modesty when living had concealed, but of which the smallest cir- cumstance shall never be erased from the records of eternity. " Shall I give ?" Yes ! for the judgment-day is ap- proaching : and then, what unutterable anguish, what agonizing horror, shall convulse the heart of him who " shall receive judgment without mercy, be- cause he hath showed no mercy!" While those who, from a sincere love to Jesus, have clothed the naked, consoled the afllicted, and caused the heart of the disconsolate to sing for joy, shall hear the transporting declaration of their beloved and al- mighty Redeemer, " Inasmuch as ye did it to one of the least of these, ye did it unto me." Read the ac- count of the transactions of that day in Matthew xxv. and if you then dare act uncharitably, you are either sworn enemies to your own felicity, or you have re- nounced your God, your religion, your Redeemer, your everlasting hopes. Brethren, it is unnecessary for me to proceed fur- ther. You well know the value of the institution for which your benefactions are solicited. Rich men^ we call upon you for your contributions. Present not the excuses of a Nabal; weigh the motives which have been urged upon you ; re- member that the eye of Jesus, who solicits you in the person of these children, is fixed upon you ; and that ii/2 SERMON cxxxvir. at his bar you are to give an account ot that wealth with which he lias intrusted you. Poor men^ be not discouraged because you can give but little ; your Redeemer accepted the mite of the widow; and has declared that the poor man, who gives a cup of cold water in the name of a dis- ciple, shall not lose his reward. Mothers^ whose hearts fill with joy as yo« think of the fair prospects of your children sporting around you, your hands will be stretched out liberally to relieve these children of sorrow, who were born to poverty, and "' baptized in tears." Ye widows, who are blest with outward comforts, which cannot, however, expel the aching remem- brance of the loved relatives you have lost, you will sympathize with those who are " widows indeed ;" who are left with children, poor and helpless, deso- late and friendless, bereft of partners on whose bo- soms they may recline their throbbing heads, and who will divide their griefs. Ye who in early life became orphans, ye will look back with a sympathizing heart upon those who fol- low in the same dark, defenceless path ; and remem- bering with gratitude the friends Providence raised up for you, will emulate and exceed their benevo- lence. Christians, in the house of the God of mercy, on the day w hen Jesus rose to seal your immortal hopes, you will rejoice in the opportunity of showing your attachment to the Redeemer, by befriendiug the friendless and proving the orphan's stay. I proceed no further : you have seen your duty ; f confidently leave the result to your hearts, your consciences, and your God ; and I ])ray this God to accept the willing contributions which you are about to bestow. MISCELLANEOUS. 273 SERMON CXXXVIII/ — -Q©©— THE saviour's tenderness TO LITTLE CHILDREN. Matthew xviii. 10, 11. 14. 5. ^ake heed that ye despise not one of these little ones : for I say unto you^ that in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which ivas lost. Even so it is not the will of your Father which is in heaven^ that one of these little ones should perish. And whoso shall receive one such little child in my name, re- ceiveth Me. In the preceding chapter, the evangelist exhibits his Lord transfigured upon Tabor. There was ex- hibited the brightest scene ever beheld upon earth ; there was a glorious conjunction of heaven and earth, the law and the gospel, the church triumphant and the church militant, the chief of the prophets and the chief of the apostles, while Jesus stood decked in robes of celestial splendour, as the glo- * This Sermon was preached for the benefit of the Savannah Orphap Asylum. i VOL. IV, 35 . 274 SERMON CXXXVIII. rious head and union of tlicm both, and the illustri- ous testimony from the Father resounded on the mount. In this chapter we perceive the feelings of the Redeemer after this splendid scene. A mere man would have been elated by it, and filled with pride: even the greatest of the apostles, after he had been caught up tor a short time to heaven, needed " a thorn in the flesh," lest he should be " exalted above measure." But in Jesus, immedi- ately after tliis manifestation of his glory, we behold the same gentleness and mildness, the same over- flowing benevolence which always marked his cha- racter. He who had just been conversing with pro- phets and apostles upon Tabor, immediately utters the language of the most meltino; tenderness towards the feeble child. The apostles for a long time could not renounce the favourite opinion of their countrymen, that Mes- siah was to erect a temporal kingdom, and to be surrounded with worldly splendour and glory. Je- sus frequently had combated this delusion ; yet they still disputed who should be greatest in this temporal kingdom. To eradicate this prejudice from their minds, the Saviour took a little child, and placed him in the midst of them, and said, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." After this solemn injunction, he addressed them in the words of our text. Although the opinion of those commentators is probably correct, who suppose that, by " these little ones^^'' may be figuratively meant believers resem- bling these cliildren in meekness, humility, content- edness, and imiiilerence to the world ; yet tlie whole tenour of the history shows that Jesus spoke prima- MISCELLANEOUS. 275 lily of those who are children in age. In this sense we shall consider the words in the ensuing dis- course. " Take heed thai ye despise not one of these little ones.'''' We violate this command of Jejsus, when we treat children with scorn or neglect, because of their fee- bleness, their ignorance, or their poverty; when we consider their temporal welfare and their eternal salvation as below our regard and unworthy our at- tention; when we are unwilling, by our active exer- tions and our pecuniary contributions, to rescue them from temporal distress, and to promote their best and everlasting interests. The word, " to des- pise,'''' is used in this extensive sense in numerous passages of holy scripture. "He that despiseth his neighbour, sinneth : but he that hath mercy on the poor, happy is he:" (Prov. xiv. 21.) a text which evidently shows, that he who does not exercise mercy to the afflicted, in the estimation of God, des- pises him; a text from which we may plainly infer that those who do not display by actions as well as by words, compassion to little ones, violates the so- lemn command of Jesus. Brethren ! I come to you to-day to try the sincer- ity of your regard to the authority of Jesus. The great design of the Society in whose behalf! solicit you, is to benefit those little ones, in whose welfare the Redeemer takes so tender an interest. If the covetous man, when we speak to him of the wants of these poor orphans, cries, with the hateful spirit of Cain, " Am I my brother's keeper ?" If the in- sensible soul, that is unaffected by a Saviour's love, and bears no impression of his benevolence, cries with his crucifiers, when we urge upon him the ne- cessities of these children, " What is that to us ? see 2*76 SERMON cxxxviu. ye to that!" yet you, chiklrcn of benevolence and children of God, will show your abhorrence of such a temper, and will prove by your actions that ye " despise not these little ones." Nothing: can be more tender or affecting: than the motives by which your Saviour urges your attention to the temporal and spiritual welfare of thcsc chil- dren. 1. He tells you, that with whatever contempt they may be treated by the world, angels do not despise tJiem, but joyfully guard and watch over them, and H^inister unto them. These exalted spirits think it no diminution of their dignity to protect and hover round these little ones. In these feeble children they see the heirs of immortality, and they delight to che- rish, to prevent from being quenched in everlasting darkness, that divine spark witliin them, which may hereafter mingle its flames with those of the burnirjg and adoring seraphs before the throne of God. Imi- tate, theo, these angels ! like them condescend to those of feeble age and of low estate. You con- stantly pray that you may perform the will of God on earth as it is done by the angels of heaven ; show, by emulating these blessed spirits in their offices of love to these little ones, that you do not mock the living God every time that you present this petition unto him. When you see children, like that of Hagar, ready to perish, fly as did the consolatory angel to this desolate mother, and open, by your charity, streams in the wilderness for their relief. The Saviour has promised to his followers, that in the world to come " they shall be like the angels of God :" but in vain do you hope that you are inter- ested in this promiso ; in vain do you expect here- after to share their glory, unlcbS you now possess MISCELLANEOUS. 277 their temper, and delight to sooth the anguish of those who are struggUng with misfortune, and to snatch from wretchedness those " little ones," who are languishing in want, and who are ready to sink in ignorance and vice. This motive receives new strength from the con- sideration, that not merely inferior angels, but the highest orders of them minister to children. The scriptures teach us that there are various ranks among these blessed spirits ; there are angels and archangels, " thrones, dominions, principalities, and powers." What is the precise distinction between these different orders, we know not; but when our Saviour teaches us, that the angels who minister to «' bttle ones," behold the face of our Father who is in heaven," he shows us that they are the highest rank of celestial intelligences. The phrase is an allusion to the custom of earthly kings, " upon whom not all their servants, but the chief of the nobihty do more immediately attend, and stand continually in their presence ; for to behold the face of the king, and to stand in his presence, are phrases used in scripture to signify immediate attendance upon his person."* Our Lord therefore assures us, that the care of these little ones engages even the chief of the angels, those who more immediately attend upon the great King of the universe. Think then for a moment of the dignity and elevation of these spirits ; of their power, their purity, and their wisdom ; and say, are they not models worthy of your imitation ? Is it not more honourable to be like them than to have the selfish ajid obdurate spirit of hell ? If they, though of a dif- ferent and more exalted nature, tenderly regard tliese * Tillotson'siSermons. 278 SERMOiN CXXXVIH. " little ones," who art thou, worm of the dust, child of corruption, that thou shouldst despise or neglect them ! 2. The Redeemer presents to us another and still more powerful motive in the following verse, Despise not these little ones, for they are not despised by Him whom all the angels worship, *even the eternal Son of God : " For the Son of man is come to save that which was lost." The connexion renders these words most impressive. It is as though Jesus had said, *• Think not that tliey are too insignificant for the guardiansliip of angels ; for it was to save such as them, to save the feeble and the fallen, that the Son of God came from heaven.' The whole his- tory of Jesus proves that he regards children with tenderness; and those therefore who " despise these little ones," contemn the Redeemer. When he came into the world, he appeared not, like the first Adam, in the maturity of his powers, but became the babe of Bethlehem. When he entered upon his ministry, he often addressed them in the language of tender- ness and affection. He cannot despise them, who cried, "• Suffer little children to come unto me, and forbid them not; for of such is the kingdom of hea- ven." In the hour of his agony and of his death, he remembered little ones as well as adults, and en- dured for them sufferings infinitely greater than the tenderest earthly parents could endure. He insti- tuted a precious sacrament, the ordinance of bap- tism, to be a standing, visible token of his regard to children as long as his church should erulure. He forgets them not now tliat he is seated upon the throne of glory, but communicates many blessings to ♦•hem on earth, and has borne many Ihousands of them MISCELLANEOUS. 279 to the Paradise of God, where they flourish, beautiful and immortal. — « Death may the bands of life unloose, But can't dissolve his love : Millions of infant souls compose The family above." Let your sentiments and conduct be conformed to those of the Redeemer. Like him, pity, love, and relieve these little ones. Can you have a safer guide than He, who came down from heaven to teach you the path to immortal glory ? Can you have a more illustrious model than that of the adorable Son of God.?> 3. Jesus presents you with another motive : De- spise not these little ones, for the everlasting Father does not despise them : " It is not the will of your Father who is in heaven that one of these little ones should perish." He is their merciful Creator, and from the feelings that he has implanted in the bo- soms of earthly parents, he permits us to judge of his own. " If ye, being evil," said Jesus to his dis- ciples, " know how to give good gifts unto your chil- dren, how much more shall your Father who is in heaven, give good things to them that ask him .^" words authorizing us to attribute to God an affection for his offspring as far exceeding that of mortals, as in his nature he is elevated above them. Behold then the tenderness of the mother for her child ; and God, who inspired the mother with this tenderness : God, whose benevolence and mercy are as unlimited as his nature; God, who by the precepts of his reli- gion, and the influences of his Spirit, gives greater warmth and deeper energy to those parental feelings which he originally interwove in the very constitution 280 SERMON CXXXVIII. of man; can he despise these little ones? He is not only their Creator, he has also purchased them by that victim of infinite value whom he himself pro- vided : can he then despise them ? His goodness has not only brought them into being, but his provi- dence and his angels have watched over them since their first breath. He offers tliem immortal glory : so soon as they are capable of understanding, he be- seeches them to love him and be happy in him ; and even if they unkindly, ungratefully, and foolishly re- ject his invitations and wander from liijn, still en- treats them to return. All the attributes of his na- ture, all the declarations of his word, all the course of his providence, prove the kindness and the care ^vith which he watches over them. Concur then with your heavenly Father, since it is not his will that any of these little ones should perish, endeavour to pluck them from temporal and from everlasting ruin. 4. " Despise not these little ones ;" pity, assist, support them, for (it is the last motive which your Saviour presents to you in the text,) " ivhoso shall re- ceive one such little child in my niimc, recciveth me.''' ' Whoso shall be kind to these children from regard to my authority and from love to me, shall be regard- ed by me as though I myself had received that kind- ness.' Is your heart unmoved by this motive ? Not- withstanding this declaration of Jesus, can you still treat these little ones with cruelty and disregard ? Then, whatever may be your professions and your hopes, you are totally destitute of love to the Re- deemer. Christians, you have often thought of the felicity of those happy persons who ministered to the wants of the Saviour while he wa^ upon earth; you hnve often imagined what would have been your joy MISCELLANEOUS. 281 if, with the happy family at Bethany, you could have received him ; you have to-day an opportunity of thus ministering to him ; he descends from his throne and comes to you as a suppliant in the person of these little ones : He aiiks ; it is man who bestows. Oh, think what he has given to you ! He left his hea- ven, he veiled his glory, he expired on the cross for you ; every temporal enjoyment, every spiritual pri- vilege, every eternal hope, comes to you dyed with his blood. Having conferred such infinite obliga- tions on you, he cries to you, " Whosoever shall re- ceive one such little child in my name, receiveth me:" and can you, dare you, close your hearts against your Saviour, who in them implores your beneficence.'^ If you can, add not to your guilt by impiously mocking him, and crying " Lord, Lord !'* if you can, outrage him not, by saying that you are his disciple ; if you can, insult him not by pretend- ing to value his atoning blood and his infinite grace ; if you can, openly acknowledge that you utterly dis- regard the transactions of that great day, when all shall be banished to agony unutterable to whom the Redeemer shall say, " Inasmuch as ye did it not," exercised not charity, " to one of the least of these, ye did it not to me !" I pause, my brethren, and will no longer prevent you from exercising your willing benevolence. 1 could easily present new motives for kindness to -these little ones, but it is unnecessary. There are few among you, (I love to declare it.) whose hearts are so obdurate, that you can behold poverty and distress without a wish to relieve them. Whenever I preach to you on charity, I always preach with the fullest confidence. I know that you w ill ch^er- VOL. IV. 36 282 SERMON CXXXVIII. fully assist in " enlightening ignorance, and reliev- ing poverty, in implanting virtue in the mind of these little ones, and in visarding off the blasts of indigence that might destroy it in the bloom." MISCELLANEOUS. 283 SERMON CXXXIX, THE GOOD SAMARITAN. Preached for the benefit of the Savannah Union Sgciety.* Luke x. 29—34. But he^ willing to justify himself said unto Jesus, And who is my neighbour ? And Jesus answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment^ and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way ; and when he saw him, he passed by on the other side. And likewise a Levite, when he ivas at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was : and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pour- inn: in oil and wine, and set him on his own beast, atid brought him to an inn, and took care of him. This parable was originally addressed by our Saviour to a teacher of the law with whom he was conversing, in order to prove to him that true charity * This society was instituted about seventeen years after the establishment of the colony of Georgia. Its object is the educa- tion of orphans, and other helpless children whose parents are unable to support them. The good that it has done and is still doing to the community, is incalculable. 2S4. SERMON CXXXIX. demanded much more than he imagined. But its use is more extensive : it is admirably calculated to teach all men the nature, the extent, and the obli- gation of benevolence. For this reason we have chosen it on the present occasion. A teacher of the law inquired of our Redeemer, " Master, what shall I do to inherit eternal life ?"*' Jesus Christ, in reply, asked him what the law which he taught declared on this point : " He said unto him, What is written in the law, how readest thou ?'' The man replied, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and thy neighbour as thyself." Our Saviour commended him for the answer : " Thou hast answered right ; this do, and thou shalt live." '^ But he, willing to justify himself, said unto Jesus, Who is my neighbour?" Willijig to justify himself ! As to his love to God, this " blind teacher of the blind" supposed there could be no doubt ; because he had abstained from apostacy and idolatry, and had observed the Jewish ritual, he imagined that he had kept this commandment. But he was conscious that his justification as to the performance of the social and benevolent duties depended upon the sense that should be given to the term neighbour: he therefore makes this inquiry, hoping that the answer of Jesus would correspond with the opinion of the Jews, who considered as their neighbours those only who were of their religion, or who were contained within the limits of Palestine. Jesus Christ might in a single sentence have told him, that all men, whatever their character, situation, or religion, are comprehended among those neighbours whom we are bound to love ; but knowing that this teacher of the law would not acquiesce in this decision, he -MlSCELLANEOtJS. 285 presents to him this parable, in which this truth is clothed in images so striking, that it is impossible not to acknowledge it. " A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his raiment, and wounded him, and departed, leaving him half dead." This unhappy man was extended along the road, when by chance a priest came that way. If the unfortunate traveller retained any knowledge, he certainly could not doubt, on seeing a man of his nation, and that man a priest, that he was about to receive all the succour of which he had need. It was not necessary that he should solicit the charity of him who was approaching : his situation spoke for him; his deadly paleness, his shed blood, his open wounds, pleaded in his behalf. He perhaps already inwardly blessed Providence for taking pity on him, and conducting on this road a man whom his nation, his religion, his character, engaged to succour him ; but he was deceived in expecting succour from a heart more hard and in- human than that of the thieves who had wounded him. Yes ! this action of the priest is more cruel than that of these murderers. They, hardened in guilt, inured to blood and crime, and desirous of gain, acted in consistence with their character. But the priest, born and educated at the foot of the altar ; the minister of a God who is the Father and Creator of all men ; professing and perhaps boasting of his inviolable attachment to religion ; is insensible to the emotions of nature, and passes on the other side of the way. Barbarian ! whither goest thou ? Barest thou take another road than that into which God has led thee for thy happiness, a^d for the consolation of the unhappy object that lies before -8l> faERMON CXXXIX. thee ? Is there any excuse, any pretext, that thou canst plead for neglecting him ? Dost thou fear to be surprised in this office of charity, and treated in the same manner Avith this unhappy person ? But couldst thou shed thy blood in a situation more ho- nourable or more acceptable to God, than while stanching that of thy brother ? Hast thou any pressing business wliich admits of no delay? But there is no occupation which can be put in parallel with this. Wert thou even about to perform the functions of thine office, and going to offer some sacrifice to the Lord, this afflictive spectacle dis- penses thee from it, for " mercy is better than sacri- fice." But why do I speak ? He has departed, and is already lost from our view. Another person ap- pears : perhaps he will be more charitable. It is a Levite who approaches, but who, following the footsteps of the priest, is careful not to approach too near. As soon as he perceives this wounded body, he flies from it with more, rapidity than if it exhaled the strongest infection ! He also passed on the other side. It must be confessed, my brethren, that the choice which the Saviour makes of two ec- clesiastics, to serve as examples of the want of cha- rity, is not honourable to the Jewish clergy. It is certain that, while the Redeemer was upon eartli, the ministers of religion were iiard-hcarted, vindic- tive, and sanguinary. Were there no other proof of this than their persecutions of Jesus, this alone wouhl be sufficient. The excesses and cruellies wliich were committed at the last siege of Jerusalem, liad, in part, for their aulliors, people of the sacerdotal race. Careless, except of the exterior of religion; reducing all piety to certain ceremonials; tything, witli scrupulous accuracy, tlic mint, anuise, and MISCELLANEOUS. 287 cummin ; the great and solid virtues, and especially charity, were esteemed of no consequence : for these reasons, the Saviour embraced every oppor- tunity of reproaching them for their odious conduct. But let us return to the dying traveller, and see whence he will receive that succour so long and so vainly expected. " A certain Samaritan, as he journeyed, came that way." What a painful spectacle to the dying man ! A Samaritan ! Does he come to insult the misery of the Jew ? Does he come to feast his eyes with the sight of an expiring enemy ? Ah ! why have not the thieves rather consummated their crime, than left this business to one so execrable as a Samaritan ? Such were probably the thoughts, and perhaps the expressions, of the prejudiced teacher whom Jesus addressed. The reciprocal enmity between the Sa- maritans and the Jews, is well known. It appears from the whole history of Josephus, and from various parts of the New Testament. The evangelists tell us that they had no intercourse together. The Sa- maritan woman at Sichem expressed her surprise that Jesus Christ should ask of her water to drink. The Jews, offended at the Redeemer, called him a Samaritan, not being able to use any term more re- proachful. The Son of God chose then a Samaritan, rather than any other stranger, because, if he could force the Jew to grant that the Samaritan, whom he considered as his greatest enemy, could, neverthe- less, be his neighbour, it would follow, that much more ought the rest of men to be so esteemed. The Samaritan approaches, and " hath compas- sion on him." The emotions of humanity are ma- nifested where they were least expected. This compassionate stranger cannot, with a dry eye and 288 SERMON CXXXIX. a cold indifference, view the distresses, even ol an enemy. But it is not merely a meclianical impres- sion, which is derived from the senses, and which is dissipated in a moment, that is felt by this benevo- IcMit man. The duration and the efHcacy of his compassion are the traits which entitle it to our praise. It is not sufficient externally to be moved at the view of the miseries of others; this is only the preliminary, the commencement of charity. Useless comforters, who come with a sympathizing counte- nance, with weeping eyes, and perhaps with an affected heart, to soften our sorrows, who even as- sure us that you divide them with us, have you no succours that arc more real to bestow upon us ? " And he went to him, and bound up his wounds, pouring in oil and wine, and sat him on his own beast, and brought him to an inn, and took care of him." This is true charity; this is real consolation ; where actions as well as words attest the sincerity of our feelings. This is not all ; the beneficence of the Samaritan is not bounded to the present ; he is not contented with having plucked the Jew from the arms of death, he resolves to finish his benevolent work, by pro- curing his perfect restoration ; and, being obliged to continue his journey, he says to the host, "Take care of him, and whatever thou spendest, when I come again I will pay thee." This foresight and at- tention to the future, consummates his generosity. By desisting from any thing which we have com- menced, we lose all the fruit of wlial we have done. This is peculiarly the case with charity. In numberless cases we might as well do nothing, as to do cood by halves ; yet ffiis defect is found in the alms of very many persons. A pressing necessity MISCELLANEOUS. 289 will draw from them some little aid ; but, as soon as the urgency of this necessity has passed, they dis- continue their benevolence. Then the arid earth, the surface of which they had scarcely watered, is immediately dried up and parched. Generous be- nefactors ! who are not satisfied till you have per- fectly finished your benevolent designs ; you alone act like the Samaritan ! Jesus, having finished the parable, inquires of the teacher of the law, " Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? And he said, He that showed mercy on him. Then said Jesus unto him, Go and do thou likewise." From this parable, and the direction with which the Saviour concludes it, we are taught two im- portant lessons : [. That all men, without exception, are our neigh- bours, and, as such, have a claim to our love. 11. That all who are in need should experience from us a charity similar to that of the Samaritan. The first of these points we shall now omit, and request your attention only to the second. The miserable and unhappy ought to feel the ef- fects of our charity. Go, says the Saviour, and do likewise ; that is, take for your model the charitable conduct of the Samaritan, and let no prejudice or inconvenience prevent you from succouring and re- lieving the unhappy. To render this truth more distinct, it will be proper for us to attend to these two points : I. For what reason must we do good to the mise- rable ? And, II. In what manner must w:e perform this duty.'* VOL. IV, 37 200 SEKMON CXXXIX. I. In tlio world Me see many benefits conferred: but if we examine the different motives from Avhich they sprini(, we shall fnid few that arise from Chris- tian charity. Some of these motives are vicious; others, though good in themselves, are insuOicient. To give through ostentation, and in order to ap- pear generous and beneficent, is to perform an ac- tion which cannot be good, because it proceeds from an evil principle. The most beautiful appear- ances of compassion are of no avail, if they spring from pride. Men may be dazzled by them, but God cannot be deceived. The action of the vSamaritan is of a difTerent kind. He expected no eulogium ; he thought not of increasing his reputation by what lie did ; God alone was the witness of it ; and this action would never have come to the knowledge of men, if Jesus had not revealed it. Happy they, whose good deeds are apparently buried in oblivion : the Supreme Judge will at last draw them from this ob- livion in the presence of the universe. Sometimes persons give through interested mo- lives. They sec a man in misery, but they know also that he has resources which will enable him to rise above this misery ; they therefore bestow some- thing upon him. with the hope of being hereafter abundantly recompensed. Such persons do not imitate the Samaritan : he delivers from death a man Irom whom he could expect nothing; and no sooner sees him in safety, than he continues his course, without making himself known. There are motives more noble, I mean those of blood and friendship, which yet are insullicient to constitute Christian charity. For those who pos- sess our aiFections, we will make great sacrifices; we will use every exertion to succour them in dis- MISCELLANEOUS, 291 tress, and relieve them in affliction. But laudable as is such conduct, something more is necessary, if we would act like the Samaritan. He is not impell- ed by the ties of blood; he does good to a Jew, to one with whom his nation never would contract any alliance whence consanguinity could result. It is not friendship which incites him : on the contrary, he sees before him a mortal enemy, one who detests him and his people. Nobody would have been sur- prised, if, like the priest and the levite, he had con- tinued his course ; and (what would have weighed strongly with many men,) nobody would have known it. Undeceive yourselves then, all those of you who applaud yourselves inwardly for having relieved this or that unhappy person; if you discover in your heart only some of the motives that I have mention- ed, your charity is very far from equalling that ot the Samaritan. But what then were his principles and motives ? How must we act to " do likewise ?''' When you perform acts of charity, you must do them from a love to God, and a love to your neighbour. These are the two great foundations upon which our benevolent deeds must be supported, if we wish them to be acceptable to God. A love to God ought to guide and determine us in the assistance which we afford to the miserable. He has most clearly declared, that he is pleased in see- ing creatures reciprocally aiding each other: and to what higher happiness can a creature aspire, than to please this Supreme Being .^ To do good to others is to be in our measure on earth, the image of that merciful Creator and Benefactor of men, who continually showers down his blessings upon us„ How glorious a conformity ! Is there any thing which we shall not sacrifice to attain to it? Is there 292 SKK.MON CXXXIX. any thing more worlli}' of the cares and solicitude oi' man, than to resemble God in one of liis principal and most endearing attributes? Besides, is it not the property of God that we distribute ? Does it belong to us by any other title than that of stewards.-' And is it not confided to us that we may distribute part of it to the indigent and atllicted ? Do we make too great a sacrifice to God when we give for his sake what properly does not belong to us? And is it not the richest grace in him, that he condescends to accept this sacrifice when we make it with cheer- fulness, and from a principle of love to him? Oh. how powerful is this motive of love to God ! If our hearts were thoroughly penetrated by it, so maqy objects of charity would not in vain solicit our aid. Another foundation of Chiistian charity, another motive to gospel benevolence, is the love of our 7tcigh- bour. But if it be our duty to love them, we cannot refuse to them the assistance which they need. Works of beneficence and chariiy are not arbitrary ; they are debts which we pay. Learn tliis, you who boast to the unhappy of the services which you ren- der to them. Know, that you do but your duty; a duty that the Saviour recalls to you in those forcible words, '' Go and do likewise;" a duty that is taught us by every thing that surrounds us; by the need which we have of the constant grace and benedic- tion of God, of the succour and assistance of other men. Nature, reason, religion, every thing concurs to show that misery has a lawfid claim upon us. I know that it does not become the wretched to urge this claim, since God calls them to patience and Im- mility. But still their condition speaks for them, nnd threatens >n ith a conthMunnlion without mercy those who show no mercy to them. To be true imi- MISCELLANEOUS. 293 tators of* the Samaritan, then, we must act from love to God and love to our neighbour. 2. There still remain to be considered the princi- pal rules of beneficence, and the manner of exercis- ing it. We can grant to the wretched threo principal kinds of aid ; assisting them with our counsels, with our property, and with our personal services. I shall consider only the two last, because the con- duct of the Samaritan furnishes us with a model of them. To relieve the Jew, he exposes himself, by stopping in a dangerous place ; with his own hands he stanches his blood, binds up his wounds, and places him upon liis beast. These are personal suc- cours. He gives money for his support, and pro- mises more if necessary. These are pecuniary suc- cours. To follow the precept of Jesus Christ, and the example of this charitable traveller, we should be always ready to bestow part of our wealth on the unhappy. In making these gifts, we should use promptitude and gentleness. To give promptly., highly increases the value of the gift. There arc extremities so great, that if we delay our aid, it comes too late. If the Samaritan had paused to consider the Jew weltering in his blood, if he had hesitated some time whether to approach him, he would probably have found him without motion or life. In similar cases, we are responsible for the accidents caused by our delay, and all our subse- quent efforts to repair them are vain. Besides, by giving promptly, we save the wretched from one of the greatest pains of their situation, that of pressing, urging, and soliciting. How pleasant is it to them, to see their desires anticipated, or to feel the effect? 294 SERMON CXXXIX. of a charity scarcely implored ! What more morti- fying to them than to be obHged again and again to display their misery; to recount all the circumstan- ces of it ; and to endeavour to place it in such a light as to soften an obdurate heart! To give with ^entleness^ is a characteristic not less essential. The air and the manner often oblige more than the gift, however valuable it may be. It is inconceivable that people who give, who give largely, who give even with joy, should poison their favours by a haughtiiiess, and rudeness of manner which deeply wounds the soul of the unhappy. Yet such instances are every day seen. If you would imitate the Samaritan, avoid this defect, and give with cheerfulness, with mildness, and affection, I need say but one word on personal services, be- cause most of the remarks which have been made will apply to them. Like the Samaritan bo ready, not only to relieve the indigent with your fortune, but to perform also those offices of kindness, which will comfort the sick, encourage the desponding, and sooth the afflicted : thus will you obey the command of your Saviour, " Go and do likewise.'''' I might now safely leave it to yourselves to apply the foregoing discourse to the present occasion, for 1 am well persuaded that there is no necessity lo im- portune you to give liberally for the support of this valuable institution. It rose in the midst of you. ('harity reared it — charity has supported it — and charity will still sustain it. To give to such an es- tablishment is disinterested benevolence, since these children can make you no .return but thanks and good wishes. It is real benevolence : those poor children who are maintained by the asylum are friendless and helpless; they are poor orphans. MISCELLANEOUS. 29i> since if they have parents, these parents cannot support them. These children ask of you assist- ance ; deny them not their supplication, and they jn their turn will raise their little hands to heaven, and will solicit in your behalf the divine benedic- tion. God will hear their prayer, and shed down his blessings upon you. Yes, my dear children ! this is your duty, a duty which I trust you will never forget. Pray God for your generous benefactors ; cherish an eternal gra- titude for them ; let them not be disappointed in the wishes and hopes which they form, that you will one day be useful members of society, and disposed to do for others what they now do for you, " Fear and love God, and keep his commandments." Thus shall you be happy in life, and through eternity. For you, my brethren, who are about to exercise your charity, we pray God to recompense you an hundred fold ; and to grant, that, if by any of those unexpected reverses of fortune, which we daily wit- ness, you, or your children, or your children's chil- dren, should be reduced to distress, you may never want active and benevolent friends ; you may never need some charitable Samaritan to bind up the wounds of your soul, and relieve your distresses. 29t) SERMON CXL. SERMON CXL. — Q(0©— CHRISTIAN' EDUCATION. EpHEsiANs vi. 4. t7«f/, yeftUliers^ provoke not your chUdren to wrath ; but bring them up in the nurture and admonition of the Lord. When in any churches where pure religion has once flourished, we behold corrupt manners and li- centious sentiments, a diminution in the zeal and number of the disciples of Jesus, and an augmenta- tion of the votaries of vanity and sin; we shall gene- rally find that this lamentable degeneracy has been caused in a great degree by a neglect of Christian education. If in such places we would wish to re- store the holiness and fervour of former times, per- haps no single means can be employed, that is so efficacious, as a strict and faithful regard to this duty. A subject of such consequence deserves our se-. rious consideration. Favour us then with your at- tention while we inquire, I. What is implied in a Christian education ; and MISCELLANEOUS. 297 11. What are those motives which should excite parents to bestow it upon their children. The nature of this duty, and the inducements which should urge us to comply with it, form then the whole division of the ensuing discourse. I. What then is implied in a Christian education ? What is that duty to which St. Paul exhorts parents, when he charges them " not to provoke their chil- dren to wrath, but to bring them up in the nurture and admonition of the Lord .'"' This Christian edu- cation, this sacred duty, includes these four things : wise discipline, salutary instruction, holy example, fervent prayer. 1. A wise discipline is essential to a Christian edu- cation. In vain will you hope to lead your children in the ways of piety, if you do not begin while they are yei young, to exercise over them a strict but affectionate discipline ; if you do not teach them from the very cradle, that instead of acting accord- ing to their own wayward fancies, they are to be regulated by the will of God, and their parents. Give the reins to their inclinations, suffer them to act as they please, let them have no other restraint than their own wishes and desires, and they are in the direct road to misery, to vice, and to perdition : they will perhaps live to curse that weak fondness, which strengthened vicious habits, and plunged them into guilt ; to execrate those criminal compliances which have laid the foundation of their unhappiness, by cherishing furious passions, and incapacitating them to bear with disappointment. Govern them then with a firm and steady hand. Begin to bend the -twig while it is yet flexible ; in a few years it will become a sturdy oak, and resist all your efforts. The vicious propensities of children, the fruft of VOL. IV, 38 298 SERMON CXL. their original corruption, are early to be discemed. On their first appearance, endeavour to extirpate them, and exercise your authority to prevent the formation of criminal habits. Keep a watch over their tongues. Do not, like so many injudicious pa~ rents, encourage lying or ill-nature, by smiling at a false or malignant Expression, if it have some degree of smartness. Do not nourish their pride by exces- sive commendation and llattery, by loading them with pageantry and gorgeous ornaments. Do not cultivate their revenge, bv teaching them to direct their feeble yet malicious strokes, against the per- sons or things that have injured them. Do not in- spire a relentless and tyrannical disposition, by per- mitting them to torture various species of animals. Do not encourpge a worldly spirit, by continually proposing the riches or honours of earth, as the re- compense which they may expect for their goodness, while the favour of God is scarcely ever mentioned as an object worthy to be aspired after. Do not suffer them to be exposed to unnecessary tempta- tions, which, while their judgment is immature, and their reason without the aids of experience, will al- most inevitably plunge them into sin. But, on the contrary, by a steady exercise of discipline, accus- tom them to the utmost sincerity, justice, and bene- volence in their intercourse with their companions. Habituate tliem to control tlicir passions and wishes. Accustom them to value time, and to flee from indo- lence, that canker of virtue and destroyer of the soul. Teach them to be modest, to be huml)le, and exem- plary in their deportmcFit ; to reverence the ordi- nances and institutions of religion ; and to pray con- stantly to their llea\<'nly leather. Thus strive, by an unintermitted course of discipline, to implant vir- MISCELLANEOUS. 299 tuous habits, to prevent Satan from gaining new au- thority in their souls, and to regulate their outward conduct; and you have great ground to hope that whilst you are thus employed, God will shed down his Holy Spirit to bless your exertions, and to change the hearts of your offspring. When I speak of the necessity of discipline, I am not recommending an inhuman severity. This will " provoke them to wrath," and irritate instead of re- forming them. Let your government be like that of our Father in heaven ; mild, gentle, affectionate, springing from love and exercised in mercy ; yet not weakly withholding reproof and chastisement when they are necessary. In inflicting this punishment, however, be careful to make your children feel that you do it in the name of God, from a hatred of sin, and for their good. Be firm, but not furious; let your eye melt with sorrow, but not sparkle with rage ; let your tongue express your regret and pity, but not pour out bitter and passionate reproaches. If your children perceive that you are influenced by passion, and not by reason and religion, your autho- rity will become odious or contemptible. Let your discipline be just and equal ; make no invidious distinctions between your children ; in- dulge no partial affection for one child in preference to another equally deserving. Let punishment be proportioned to faults ; punish those sins that are immediately against God, more severely than those that are against you. Let wilful and habitual vices be treated with greater severity than those that are more unintentional and rare. Preserve this family- justice, or your punishments will harden, instead of amending your children. 300 SERMON C\L. Finally: study carefully tlic tempers of your chil- dren, and diversify your discipline according to the diversity of their tempers. Let it be more mild or rigorous, according as the gentleness or stubborn- ness of their dispositions requires one or the other of these modes of treatment. This is the first thing that is included in a Chris- tian education : a wise discipline. 2. A Christian education requires the diligent iWn/r//o« ot children in the principles of our holy religion. It is possible that a person may know the doctrines of Christianity and yet be unholy ; but it is impossible that he should be entirely ignorant of them, and yet be holy. The illumination of the mind always must and does precede the sanctifica- tion of the heart. Be careful then to give your oflP- spring that knowledge and information which they must have before they can understandingly embrace the offers of salvation, and become the children of God; and if in discharging this duty you are ani- mated by proper motives, you have reason to hope for the accompanying influences of the Holy Spirit to bring them " from darkness into marvellous light." And even though this great effect should not imme- diately be produced, yet still your labours are not in vain. That religious knowledge, with which you store their minds, will be a powerful guard against temptation, a strong incentive to duty, a means which God may hereafter employ for their conver- sion. Though they now neglect your instructions, yet they will not be able entirely to efface them. They may hereafter be forcibly brought to their re- membrance by the Holy Ghost, and produce a saving conversion. It is a just observation of a pious and MISCELLANEOUS. 301 judicious writer,* that " conversions in advanced life are most commonly the resurrection of those seeds which were sown in infancy, but had long been stifled by the violence of youthful passions, or the pursuits of ambition, and the hurry of an active life.'' Parents, it is not left to your choice whether or not you will afford this instruction to your children. God in innumerable places enjoins it upon you. " These my words ye shall teach unto your children, speaking of them when thou sittest in thine house, and when thou walkest by the way ; when thou best down, and when thou risest up." (Deut. xi. 18, 19.) " God bath established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children ; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children, that they might set their hope in God, and not forget the works of God, but keep his commandments." (Psalm Ixxviii. 5. 4. 7.) If then you would " bring up your children in the nurture and admonition of the Lord," you must af- ford them religious instructions, before their minds are pre-occupied by errors and prejudices. Early teach them their miserable and corrupted state by nature. When their little limbs are afflicted with pain, when sorrow forces tears from their eyes, when any distress assails them, tell them that this pain, this sorrow, this distress, are the fruits and the chas- tisements of sin. Tell them how odious this sin is to God, point them to the flames of the abyss which it has kindled. Reveal to them also the abounding Dt. Withefspoon. 302 SERMON CXL. grace of God ; show them how he has given us his Son to save us from hell, and raise us to glory ; and declare to them fhe splendours of that crown which he will give lo all that love and serve him. liCt these and similar truths he proposed to them in their tenderest years; not as subjects of discussion, but as historic facts ; not as points that they are immediately to examine and understand, but as the testimony of God, which is to be received by them with full belief Be careful that in this first period of their life, you do not give them a disgust to religion, by inculcat- ing it in a gloomy and injudicious manner. Pro- portion your instructions to their capacities. In their earliest years they will be unable to under- stand your abstract reasonings or your subtle ex- plications of doctrinal points. By forcing them fre- quently to attend to these reasonings and explana- tions, at that period when your words are to them unintelligible sounds which excite no clear ideas, you render piety dry and wearisome ; you make it a task and a burden, from which they rejoice to be released. Leave then this mode of instruction till they are able to comprehend you; and begin by recounting to them those interesting histories on which our religion is founded, and which are level to the weakest capacities. If you would give them striking ideas of the greatness, the mercy, and jus- tice of God, do not enter into a laboured philoso- phical discussion, but relate to them some of the impressive events which illustrate these perfections. If you would give them a just representation of vir- tue, and an inclination to practise it, enter into no toilsome analysis, but present to them some touch- ing incidents in the lives of the saints. Dwell fre- Miscellaneous. 303 quentlj on the actions of our (divine Saviour, on his birth, his sufferings, his death, his resurrection, and ascension. This picture will display, infinitely bet- ter than all your profound reasoning, the holiness and tender mercies of God ; this will be the most perfect and admirable model of obedience to God, of charity to a guilty world, of humility, of self-de- nial, of resignation, of magnanimity under suffprings and persecutions. These histories properly related, will awaken the attention and feeling of your off- spring, and will make the profoundest impression upon their mind and heart. You will behold them moved even to tears; their little hearts will glow wdth gratitude and love ; their tongues will lisp forth the praises of their gracious Creator and blessed Saviour; and their feeble hands be lifted up to the throne of their heavenly Friend. As the understandings of your children are de- veloped, and as their minds expand, teach them, or cause them to be taught, the proofs of those senti- ments which they had received as facts, revealed by God, and the doctrines which grow out of those histories in which they have been instructed. Teach them, or cause them to be taught, the reasons why we receive our religion as divine ; and show them how superficial and ungrounded, are the objections of its adversaries. Teach them, or cause them to be taught, the high and sublime doctrines of this re- ligion ; show them, that though the utmost penetra- tion of the human mind cannot fully comprehend or explain many of these doctrines, yet nevertheless, the utmost subtlety of the human mind cannot find any thing in them contradictory to reason. Teach them, or cause them to be taught, what are the par- ticular tenets embraced bv that communion in which 304 SERMON CXL. they were bom, and llie reasons which lead you to suppose that they are the tenets inculcated by the word of God. In one word, instruct tlieni in every thing that is connected with Christianity, so that they may be ready to '' give a reason of the hope that is in them." Thus educated, they will be able to enter the world with little danger of being seduced into error; they will be able to repel the assaults of the infidel and the fallacies of the enthusiast; they will, by the blessing of God, become firm and rational believers, and pillars of the church. Ah ! my brethren, is this the manner in wljich you educate your child reji ? Do you not strive more to teach them how to attain to opulence and dignily in the world, than how to obtain the heavenly inhe- ritance .'* Do you not instruct them in almost every other science with greater care, than in the science of salvation ? You spare no pains nor expense, that your sons may be made acquainted with languages, arts, or professions ; and can you be indiflerent, in the mean time, whether they speak the language of heaven or liell ; whether or not tliey are initiated in the art of holy living; wliether they have the pro- fession of a Christian soldier, or a slave of Satan? You instruct your daughters in the regulation of do- mestic economy, or in tiie gayer and more liglit ac- complishments of the age. Ah ! while they are so "' careful about many things," why will you not teach them that "'• one thing is needful .''" Why will you not sliow them how to obtain that greatest and most solid ol accomplishments, the image ol God, the im- press of heaven.-^ This is the second thing that is included in a Christiiin education: Salutary Instruc- tion. MISCELLANEOUS. ^305 3. In a Christian education, it is necessary for parents to illustrate their precepts hy personal exam- ple. Example has at all times an astonishing influ- ence upon us; but in our early years, when we have no fixed habits, when we are incapable of discerning the intrinsic propriety of actions, we arc formed al- most entirely by imitation. This is our prqceptor before we can reason, nay, before we can speak. If your own practice be inconsistent with religion, the remonstrances of conscience will prevent you from faithfully reproving in your children, those vices of which you are guilty ; and a wish to pal- liate your own corruptions, will hinder you from ad- vising them with impartiality. And even if this ef- fect be not produced, even if your reproofs be faith- ful, and your advices impartial, yet while your con- duct contradicts them,* you induce your offspring to question the sincerity of your assertions, or to doubt of the possibility of complying with your directions; you lead them to suppose that religion consists, not in a steady and uniform practice of its duties, but in frequently conversing of its doctrines and obliga- tions. While your language and life are thus con- tradictory, as a Scotch divine forcibly observes, "you point them with your finger on the road to heaven ; you take them by the hand, and lead them to that of hell." No, no, miserable mother ! you may give your children the most wise and pious in- structions, but you have no reason to hope that these instructions will be blest, while your whole beha- viour proves that you despise and scorn them. What though you tell your offspring that God is su- premely to be loved, that the salvation of their soul should be their chief concern, will they not esteem these teachings to be unmeaning and hypocritical VOL. IV. 39 :}06 aER.MON CXL. cant, whilst they see you careless of God, neglectlui of the concerns of your soul, inordinately attached to the world, and pursuing with shameful avidity, its vanities, its pleasures, and its riches? No, no, wretched father ! whilst you are profane, licentious, iranioral, neglectful of family prayer or private devo- tion, you need not expect that your cold advices will lead your children to holiness and to God. De- riving their character from surrounding objects, they will not fail to imitate you to whom they are so strictly united, whom from motives so various, they are led to resemble. They will not long resist the seductions of vice, when you go before them in ini- quity, and tempt them to j)lunge into the fearful abyss. This is the third thing that is included in a Christian education: Holy Example. 4. Finally, all your exertidns will be in vain, un- less you frequently pray to God for his direction, as distance, and blessing. So many virtues are requi- site lor the proper discharge of this duty, that if we rely upon our own sufficiency, we shall certainly fail We shall relax in that prudence, that diligence, that affection, without which our labours will be useless. And even though this were not the case, even though we could do every thing that we ought to do, with- out calling down God to our aid; yet still in vain should we plant and water, except he gave the in- crease; and he has not engaged to give it to us. ex- cept as an answer to our prayers. Frequently, then, pour out your petitions to that God who pitieth us as a father pitieth his children ; and who alone '• rnaketh wise tlie simple." Beseech him to teach you how to discharge your duty to your children, and to ''direct the hearts of your children in (he ways of his laws and the Morks of his command- MISCELLANEOUS. 307 ments." Do not content yourself with making these supplications in the family and closet, but at parti- cular times take your children apart: tell them the importance and necessity of religion; tell them how it would cheer your hearts to see them walk in the ways of godliness ; and then in their presence and their behalf, pour out before God the tender and impassioned wishes of your heart, the ardent desires of your affectionate soul. Thus let your prayers continually ascend: God will answer them in mercy, and you will find that your " labours have ^ot been in vain in the Lord." This is the last thing included in a Christian edu- cation : Fervent Prayers. Parents, it is no easy matter to discharge these weighty duties. Thus to " bring up your children in the nurture and admonition of the Lord," requires constant care, persevering diligence, unremitted at- tention. Yet do not, on this account, desist from your labours. The task is difficult, but the motives to enforce it are impressive. We are, in the lid. Division of our discourse, to present you with a few of these motives. I. Are yon zealous for the prosperity of Z ion? Have you any regard for the interests of the Saviour ^ Be careful then to confer a pious education upon your children. Reflect what you are doing, while you suf- fer them to grow up in ignorance and in vice. You are preparing them to dishonour God, to wound the hearts of the pious, to strengthen the cause of irreli- gion. You are preparing them as fit instruments in the hands of Satan, to cast reproach upon piety, and to assail the kingdom of the blessed Saviour. Ah ! could you with prophetic vision look forward into futurity, what would you behold ? You would J08 SERMON CXL. see that son, whose passions you now suffer to be uncontrolleJ, whose mind vou now sulFor to be im- stored with religious knowledge; you would see him a hardened sinner, encouraging others in guilt, per- haps scoffing at the name of the Redeemer, and trampling upon his cross. You would see that daughter, whom you educate in carelessness and folly, absorbed by the vanities of the world, neglect- ful of God and her soul, a determined opposer to a holy life. Ah, slothful father, hypocritical mother ! dare you pretend that you arc the friends of Jesus, whilst you are thus careless of advancing his inter- ests; whilst you are educating your offspring to become his enemies ? Go, leave the camp of Israel ! Fight openly, as you do in reality, under the banner of the adversaries of Jesus; do not deceitfully pre- tend that you are submissive to the Captain of our salvation, whilst you are secretly strengthening the cause of his enemies ! On the contrary, what an encouragement is it to diligence in this duty to reflect, that, through the efficacious grace of God, your labours may be blest, so as to promote the good of the church, and the glory of the Redeemer. That son, over whom you now watch with such anxiety, whose passions you constantly strive to regulate, whose mind you endea- vour to inform with the truths of God, whose wants and necessities you unceasingly spread before your heavenly Father, whom you by faith give up. and dedicate? to the Lord ; this son may, through the divine blessing upon your virtuous exertions, become '• a burning and a shining light ;" an eminent servant of the Lord, an intrepid soldier of the cross. If he remain a private Christian, his example, his instruc- tion.«. and his prnyeis, will prove a blessing to his MISCELLANEOUS. 309 neighbours and friends ; will be influential in " rear- ing Zion from the dust," and in advancing the glory of the blessed Saviour. If he be called to assume the sacred office, his labours may be blest to the conversion and edification of numerous souls ; the blessings of many that were ready to perish, but whom God by him plucked from the burning, and made to exalt his infinite glories and perfections, shall descend upon the head of you, the faithful father or the pious mother, who " brought up this child in the nurture and admonition of the Lord." " Many a congregation," says the excellent Baxter, " that is happily fed with the bread of life, may thank God for the endeavours of some poor man or woman, that trained u.p a child in the ways of God, to become their holy and faithful teacher." That daughter also, over whom you watch with parental fondness and with Christian care; in whose breast you early strive to implant holy habits and virtuous desires; whose warm afTections and lively passions, you endeavour to direct towards their true objects, the blessed God and compassionate Sa- viour ; whose mind you store with the principles of virtue and religion ; for whom your fervent prayers daily rise up before Almighty God; the name of this daughter may be joined with those of the num- berless female worthies, who by their mild and gen- tle persuasions, and their excellent examples, have strengthened the cause of the Redeemer, encouraged the saints, and brought sinners to reflection. Her conduct as a child, as a wife, and a mother, may afford a living proof of the excellency of the religion of Christ, and may eminently tend to strengthen his cause. I ask you then again, are you zealous for the prosperity of Zion? Have you any regard for 310 SERMOX CXL. the interests of Jesus? "Bring up jour children in his nurture and admonition," that ihey may be the instruments of glorifying him, and promoting his kingdom in the world. 2. Perhaps there are some of you who feel little adecled by this motive ; let me then urge you by another consideration : Have you any regard to the public prosperity, to the honour and interest of your country ? In order to promote this prosperity, to advance this honour and interest, " bring up your children in the nurture and admonition of the Lord." If you leave a pious generation to succeed you, the blessing ofGod will rest upon the land which they inhabit ; their " righteousness will exalt the nation," (Prov. xiv. 34.) and " no weapon formed against it shall prosper." (Is. liv. 17.) But if, on the contrary, you sufler those who are to take your place in the state when your head is laid in the dust, to grow up in carelessness and irreligion, their '• sin will be the reproach of this people;" (Prov. xiv. 34.) their sin will call down the judgments of God upon it. If your offspring be pious, they will discharge the du- ties that belong to the station which they shall oc- cupy, in such a manner as to promote the public tranquillity and happiness. Acting uiider the eye of the Judge of all the earth, and in the prospect of that account which they must render unto him, they will, whether as rulers or as subjects, endeavour to promote the public felicity, and to be blessings in their day and generation. But if your olfspring have not these restraints; if you have never laboured to inspire them with sincere love to God, and warm charity to man ; if you have never striven to implant in their hearts the sentiments of virtue, and to con- trol the fury of their passions : is there not cause to MISCELLANEOUS. 311 fear that they may be the scourges of their country ; that they may be regardless of every thing but their own gratification ; that they may be incendiaries, or disturbers of the public peace ? Is there not cause to fear, that the curses of a bleeding country, made unhappy, immediately by their means, but ultimately by you, will pursue you even to the grave ? Do you then love your country, and wish for its prosperity? Give to your children a pious education; lay upon them early the restraints of religion ; and then, when you lie down in the grave, and they become the rulers, the legislators, and citizens of the nation, they will be animated by proper motives ; they will conscientiously aim at the public weal, and the blessing of God Most High will crown their efforts with success. 3. Do you shudder at the crime of perjury ? Do you tremble at the dreadful guilt, the overwhelming- punishment, of that man who dares to sport with the solemn sanctions of an oath? Parents, you have bound your souls by a sacred oath ; whether you have fulfilled it, the Searcher of hearts well knoweth, and all mankind will know in the day of judgment. When you offered your child to God in the holy or- dinance of baptism, you then solemnly vowed and swore, that you would bring it up in the " nurture and admonition of the Lord ;" and you invoked this great God to witness your vow, and to punish the violation of it. Dare you wilfully and habitually violate these obligations ? Can you be careless of the pious education of your children, and yet fail to tremble at that vengeance which shall weigh down the~perjured soul to deep perdition? When you suffer weeks and months to pass without affording pious instructions and advices to your offspring. 312 SERMO\ CXL. ^vilhout oH'criiig ^oiir prayers to Cod, in Uicir pre- sence and in their behalf, without showing tliern the example of a holy life; does not conscience some- times cry to you, ' Is it thus that you fulfil your baptismal vow ? Is it thus that you perform that solemn oath, taken in the presence of God, of angels, and of men? Is it thus that you execute your en- gagement to that Lord, who hath recorded your promises in the book of remembrance, and will pro- duce them to you in the day of retribution?' Do you then tremble at perjury? Give to your children a pious education, and thus fulfil your oath. 4. Let me urge you to this duty, from a regard to /he temporal and eternal welfare of your children. The temporal happiness of your offspring depends, in a great degree, upon their pious education. Unless their minds are fortified by holy instructions, and their hearts impressed with religious sentiments, they will run heedlessly on in the paths of folly and vice, strangers to those high joys which tlow from an approving conscience, from communion with God, and from a foretaste of heaven. And besides all this, there is great danger that they indulge those jrross and abominable crimes, which will britigdown upon them, not only the vengeance of God, but also the execration of their fellow-men. Unrestrained by sentiments of piety, uncontrolled by a conscience ^hich has never been enlightened; what is to j)re- vcnt them from being plunged into infamy by their iinbritlled passions ? Examine the registers of guilt, read the lives of those men who by a public execu- tion have expiated for their violation of the laws; do yon not find numbers of tliem cursing their parents for bringing them to this slate, by neglecting to give them a pious education ? And with respect to the MISCELLANEOUS. 313 Other sex, who are the females whose polluted courses have covered their families with ignominy, and themselves with contempt ? Are they not those who were not taught in youth to reverence the God of purity ? And even if your children should all be saved (as we fervently desire and pray that they all may be saved) from these dreadful excesses, yet still they may, by the habitual indulgence of other sins less odious in themselves, procure for themselves misery and shame. I beseech you to look around you in the world ; attend to the lives of those per- sons who are most loaded with the contempt and the disdain of society. Are they not most generally those who have been sent into the world by their parents unprotected by pious habits and religious precepts ? Ye fathers ! whose love for your children is warm and disinterested ; ye mothers ! whose feli- city is intimately connected with their happiness, can you be so blind and so cruel to them, as to ex- pose your beloved offspring to so deplorable a state .'^ But, supposing that none of these fears should ever be reahzed ; supposing that your children, who are thus neglected by you, should live caressed and applauded by men, the favourites of the world ; yet still death will, by and by, approach them ; death, for which you never taught them to prepare ; death, which spares not the favourites of earth; which is the entrance into eternal torments for all that are not interested in Jesus Christ. Come then, careless and neglectful parents, who are indulging in your children a thoughtlessness and inattention to the concerns of their souls; come and let us view your children contending with death; let us see what happiness you have secured for them. Behold them weighed down by infirmities of body, harassed by VOL. IV. 40 ' 314 SERMON CXt« anxieties of mind, lashed hy the stingb of conscience. They look back upon the past with confusion ; they tremble to remember " that they glorified not God, in whom their breath was, and whose are all their ■ways." (Dan. v. 23.) They cast their eyes towardi^ the future, and see nothing but images of horror. Whilst shuddering and affrighted at beholding the depth of the gulf into which they are about to plunge, Ihey cast looks of reproach and anguish upon you. * Of w hat avail,' they cry to you, ' of what avail arc now all the riches, the honours, and pleasures of the world, which you were anxious to procure for me ; why did you not tell me that a single Christ was better than all earthly friends? Why did you not tell me of the importance of eternal things .-* 1 now see all their consequence ; but I sec it too late. Fool that I was, to be blinded and rendered care- less by you ! but my self-reproaches are now una- vailing : the earth vanishes ; the frowning Judge ap- pears ; hell opens to receive me.' Thus they die in horror, and driven for ever from the presence of God, " lift up their eyes, being in torments." Parents, can any of you be so inhuman| 80 barbarous, so monstrous, as to neglect your chil- dren, and prepare for them this fearful doom.'* Let me hope better things of you ; let me hope that you will strive to lead them early to God; be faithful, and God has promised to bless your exer- tions. Then your cliildren cannot fail to be hap- py; they will have the Lord as their friend, their guard, and protector; and Jesus Christ as their high-priest, their advocate, and redeemer. The} will have those true riches which endure for ever^ those durabJe lionours which eternity will not im- pair; those ravishing pleasures which flow at God's MISCELLANEOUS. 315 right hand. In life, they will be honoured and re- spected by the wise and good : in death, they will be tranquil and serene; for they will be supported by those sentiments of religion which were early felt by them, and upheld by that Saviour to whom you early directed their thoughts, and their desires. And beyond the grave they shall be ever with the Lord ; ever undefiled by sin, and unassailed by grief Do you then love your children ? " Bring them up in the nurture and admonition of the Lord ;" and thus you will secure for them a happy life, a joyous death, and a triumphant eternity. 5. Finally, do you love yourselves ? Do you wish to obtain the highest pleasures, and avoid the sever- est pains? Give your children a pious education. If the blessing of God on your tender care, render your offspring virtuous and holy, what pure delights will you experience ! Their amiable and devout conduct will be a cordial to your soul, anfiidst the pains and decrepitude of years; the applause be- stowed upon them, will afford joy to you ; they will never slight, disregard, nor dishonour you ; but will strive, by every grateful and delicate attention, by every expression of filial love, ennobled by religion, to gild the evening of your days. " Happy parent! your years shall be prolonged, not, as it often hap- pens, to see your comforts fall from you one by one, and to become at once old and destitute ; but to taste a new pleasure, not to be found among the pleasures of youth, reserved for your age; to reap the harvest of your labours, in the duty, affection, and felicity of your dear children." [Ogden.] But if, on the contrary, you refuse to bring up your children in the fear of the Lord, is there not cause to apprehend, that they who are suffered to 31b SERMON CXL. slight and neglect God, should also slight and ne<^- lectyou? Is there not cause to apprehend, that their passions may lead them into misery and guilt, which will emhitter all your pleasures, and poison all your enjoyments? Is there not cause to appre- hend, that the time may come, when like unhjippy David, you will in vain seek for joy from the pomps and honours of the Avorld, but must sorrowfully re- tire to your chamber, weeping for the irregularities of your child, and exclaiming in the bitterness of your soul, " Oh, Absaloin ! my son, my son ?" Remember too. that having lived for a short time in this mortal state, you will at last arrive at its close, and be stretched upon your bed of death. Think what delightful sensations, or what terrible pains, will then be experienced by you, according as you have performed or neglected this duty. Shall you have given your children a pious education, and seen them walking in the paths of truth and godliness, you will then be enabled to leave tluMn without regret, and to bid them farewell with caltn- ness; you will be able to commit them with confi- dence to the Father of the fatherless, knowing that they shall rest with safety under tlie shadow of the Almighty. You will be armed against the terrors of the approaching separation, by remembering that you have performed your duty to them, though im- perfectly, yet sincerely; and by anticipating thai period when you shall again be united before the throne of God. ''Though such a parent die," says the wise son of Sirach, " yet he is as though he were not dead ; for he hath left one behinhile yet in the morn of life, with the sentiments of a virtuous old JMISCKLLANEOUS. 321 age, is surely in itself a desirable and interesting spectacle. And this conduct, so agreeable in itself, is like- wise most pleasing to God. Read your scriptures ; you will there find God frequently and affectionately calling upon you, to " remember your Creator in the days of your youth;" (Eccles. xii. 1.) assuring you, that "if you seek him early, you shall find him;" (Prov. viii. 17.) and confirming the sincerity of these calls, the truth of these assurances, by exam- ples of the especial favour with which he ever re- garded early converts. God has then clearly ex- pressed his desire, that you should turn unto him; and shall this consideration have no influence upon you? Methinks if no other argument could be of- fered for youthful piety but this, it is pleasing to God, a reasonable being ought not to hesitate how to act'. Consider for a moment who is this God, who thus importunately urges you to seek after him. He is the all-perfect God, and therefore infinitely worthy of the service of a whole life, deserving of the attach- ment of our youthful hearts, as well as of our aged souls. He is the eternally blessed God, and can, there- fore, from the exhaustless source of his all-sufficien- cy, shed down upon us those streams of benedictions and favours which will satisfy our souls, and abun- dantly recompense us for those trifling gratifications that we relinquish for him. He is the creating God, and shall we, his offspring, rise in rebelHon a'gainst him, and ungratefully use the faculties he has given us, in opposition to him ? He is the preserving God, without whose constant influence and support we should be blotted from existence. Every pulse that beats, every moment that flies, is a new gift of his tender love, a new efTect of his infinite power, H' VOL. IV, 41 SEHMON CXLI. our first years llowcd irom a diilcreiit bource fronj our last, we might be excused for not consecrating them to liim; but since he gives you all your life, what right have you to rob him of the period ol youth ? ITe is the Redeemer God, and he adjures you, by the agonies of the garden, and the blood of the cross, to devote yourselves to him. Of what must your hearts be made, if they can resist pleas so tender? He is the kindest of futltcrs, the best ot friends, the most munificent of benefactors. He has already conferred upon you countless favours ; and are you not dreadfully ungrateful, if, in the midst of these favours, you refuse to comply with his af- fectionate commands .'* Cod calls you then to cultivate early piety, and il is infinitely fit that you obey his will. II. Youth is a season in which you have the greatest advantages for cultivating the principles of piety, and the irreatcst need of religion, as a defence from temptation and dangers. The greatest advantages. It is true that yoU find, even in this age, the principles of sin in your hearts; but these principles have not yet been so fortified by repeatedly impelling to action, nor by reiterated actions become such powerful habits, as they will be at any future time. You have not yet so coniiect- ed your iniquities with all your pursuits, and made (hem so to tningle with all your occuj)ations, as you will hereal'lcr have done. Your mind is now open for the reception of truth ; in a great degree uncor- rupted l)y prejudices; at least, unattached to them from long possession; having a docility and teach- ableness of disposition, from a conviction of your inexperience, th*- principles of | iety may more easily be implanted, and having fewer obstacles to MISCELLANEOUS. 323 oppose them, will take firmer root. Your heart is now warm and tender; unchilled by the commerce of the world; free from the callousness of age; its native emotions glowing with all their force, it is more easily moved by the love of its God, by the mercy of its Redeemer, by all those tender incite- ments to duty, which the gospel presents to it. Your passions, though more ardent, are, notwithstanding, more manageable, more easily turned from improper objects, than they will be when inveterate and con- firmed habits have been formed. As yet, the senti- ments of modesty and propriety, a regard to the opniions of others, make you blush for your acts of vice, and endeavour to conceal them from the world. In riper years you will assume a boldness in iniquity disregard the censures of others; cease to be re- strained by them, till, at last, you may come to '• glory in your shame." (Phil. iii. 19.) As yet you are not entangled in the business, the follies, the tumult of the world, which so often engross all the affections and thoughts of riper years; you are not yet entirely occupied with prosecuting the schemes ol ambition, or amassing heaps of treasure, but have lull time for meditating on the concerns of a better state. As yet, conscience has not been often stifled and deeply corrupted; it still preserves, if I may speak so. Its tremulous delicacy and nice sensibil^ ity; It still elevates its warning voice, and stron-ly remonstrates at your deviation from virtue: but,"in tlie aged sinner, weary of useless reproof, it is al- most silent; or, if it still speak, it is almost always <]iBregarded. As yet, you have an ardour and fer- vency, most remote from the timid prudence of age, and most favourable to a thorough conversion. Dis- arochial visits, every minister has witnessetl in his parochial visits, more than once, dii'^ anguish of a tender father, these tears of a loving mother; anguish, tears, nhieh were rendered still more bitter by the reflection, that they were caused MISCELLANEOUS. 3'3 1 by those who should have consoled and cheered their declining years. And 1 have, on the contrary, seen the eye of the aged parent lighted up with joy, and heard him pour forth his thanksgivings to God, at beholding his offspring walking in the path of goodness and religion. When he beheld the morn of their life thus hallowed and consecrated to God, the afflictions of life lost their sting, and his soul was filled with transport. And as by your pious or irreligious conduct you thus affect the feelings of your parents during the whole course of their lives, so do you especially prepare for them sources of inexpressible delight or misery, at the moment when death shall separate you from them. If you should enter before them into the unseen world, they can part from you with- out regret, if you are truly devoted to God. They know that this separation is not final ; they know that they shall meet you in a better world; The view of that glory in which you are interested will enable them to say to you with Christian resignation, ' Farewell, our dear child ; we had hoped that thou wouldst have remained to have closed our eyes and received our last breath; but God calls thee before us; go then and receive the crown of glory; go and rest in the embraces of thy Saviour; we will shortly follow thee; we will meet thee again before the throne of God ; and there we shall form ties more tender and more strict than those which united us on earth ; there we shall enjoy a felicity pure as the eternal mind, and durable as the existence of God ! Go then, dear child ; thy Saviour beckons thee to come ; the angels are waiting to convey thy soul unto him; adieu, but not for ever.' O my brethren! what powerful consolations are these to a believer. JSZ SERMON CXLl. when his offsprinoj are torn from him by death ; how different are these ieehngs iroin tliose which wring the hearts of parents as they hang over the death- bed of an irrcUi^ious chdd. In trenibhng anxiety they mark the ai>proach of liis dissolution; his closing eye, his li\iJ month, tlie death-like paleness spread over his whole countenance, teach them that in a few moments more, his destiny will be fixed for ever. They look to the future, but no cheering ray consoles Iheni ; all is daik. dismnl, and afflictive ; they be- hold their child torn from their embraces ; seized by the fiends, and sentenced to that abyss whence " the smoke of his torments shall ascend for ever and ever." Thus keenly oppressed, they lean over his corpse, and exclaim with a heart almost broken •with anguish, " O Absalom, my son, my son ! would God I had died for thee !" Merciful God ! be pre- eent to such mourners, for thy consolalions alone can prevent their gray hairs fiotn descending in sor- row to the grave ! The feelings of your parents are of the same force, if, as is the common order of nature, they finish their lives before you. If you are truly pious, they can leave you w ilh confidence to the protection of your heavenly friend : upheld by the hope that you will be honoured and respected by men, and at last ac- knowledged and received by the Lord. Animated by this hope, they will be serene and happy till the final pulse of their heart, and the last trend)Iing ac- cents that they utter, shall bless you for that ineffa- ble pleasure which your pious conduct affords to them, i^ut if, when you surround your dying pa- rents, you are still in your sins, you will disturb Ihe tranfjuillity of their closing hours, and prevent them from giving up their smUs to God with that se- MISCELLANEOUS. 33.'^ renity and triumph, which they might otherwise feel. Afflicted at the appreliension of your future destiny, fearful that you will plunge still more deeply into sin, when you shall no longer be restrained by their ten- der counsels and pious admonitions, they will be tor- tured by you^ by their child : you, whose whole study and occupation it should be to render their dying hours pleasant and happy, will pierce their bosoms with sorrows more excruciating than those that were caused by their bitterest enemies. O Saviour! thou, who when about to re-assume thy glory, wept at the prospect of the sins and perdition of thy much beloved Jertisalem ; how often hast thou seen poor afflicted parents about to receive the crown of im- mortality, yet having their souls racked at beholding their unholy posterity ! Ah ! perhaps there are such at this moment somewhere stretched on the bed of ianguishment ! O Saviour, haste to their succour, lest they be driven by the keenness of their tortures to revolt and to murmur at thy holy will ! My brethren, these scenes are not too highly co- loured. They have often been presented to those of you who are in the habit of attending the death- bed of the saints. And what effect shall they have upon you, my young friends } Will you fail to be moved by the sighs and distresses of a tender father, by the anguish and tears of the mother that bore you.-* Will you still delight in grieving, in stabbing them to the heart } If so, pretend not to the senti- ments of humanity ; if so, renounce the name of man. which you so much dishonour. But if, as I love to believe, you have acted thus through inconsiderate- ness and want of reflectipn, pause instantly ; and even though you are so foolish as to trifle and sport with endless perdition, be not so brutal as to trifle and sport with the feelings of your parents ; and f©r their '334 SERMON CXLI. sakes, if not for your own, begin to seek early the God of your fathers. My brethren, will any of you say, in order to avoid the force of this appeal to the best feelings of your nature: 'All this, though true, is not applicable to me; my parents themselves are unconverted, and have not these feelings ?' Wo, wo, to such crimi- nal parents ! they shall answer not only for their own souls; the blood of their children also shall be required at their hands! But leaving them to their Judge, lot us inquire whether filial affection Avill not powerfully urge you also to seek the Lord, although your parents are, as you say, unconverted. Yes, if you will turn unto the Lord, you will save them from accumulated misery. Their punishment, though it be solitary^ will be inconceivably severe, when they are enwrapped in the flames of the abyss. But oh! if they meet you there, it will be tenfold more ex- cruciating. The sight of you will kindle in their breasts an inward hell. At sight of you, conscience will speak to them in a voice of thunder, and re- proach them, that, worse than the worshippers of Moloch, th(?y have not been contented with their own perdition, unless they could also sacrifice their child to Satan, and devote him to the flames. Oh ! flee in time then to Jesus, that you may not bring down this additional punishment on the heads of your parents. Oh! flee in time to Jesus, and you may perhaps be made tlie instruments of saving your parents from all these horrors ! I recollect that it is remarked by the pious Baxter, that '• at Kiddermin- ster, where God most blest his labours, his first and greatest success w:is amongst the youth ; and that when God had touched their hearts, tiie parents and grand-parents, who had grown old in an ignorant. MISCELLANEOUS. 335 worldly state, were many of them savingly convert- ed unto the Lord." Many others, besides Baxter, have seen divine mercy operating in a similar man- ner. Oh ! my brethren, what a powerful induce- ment is this ! Your parents gave you animal life ; you, by attending to the concerns of piety, may per- haps be made the instruments of their spiritual life : Your parents have brought you into this fading world ; you may perhaps be made the instruments of raising them to that world of light, where there are pleasures for evermore. Oh, if you really love these parents, turn, turn unto the Lord, that he may have mercy upon you., and that he may, through you, " pluck them as brands from the burning." Are there any amongst you who say, this motive still does not address me ; my parents have left this earth, and their destinies are already fixed and im- mutable } Still this motive do^s address you, and address you with force. Are your parents lost and undone } We have already told you, that you will increase their torments by descending to join them. From the bosom of the pit the ungodly rich man cried out, " I pray thee, father Abraham, to send Lazarus to my father's house, for I have five breth- ren, lest they also come into this place of torment.'"' (Luke xvi. 28.) If your parents are the companions of this rich man, they also supplicate you to avoid their lot ; to come not thither to aggravate their suf- ferings. Are your parents among the blest ? Re- member how Jesus hath told you, that " there is joy in the presence of the angels of God over one sin- ner that repenteth:" (Luke xv. 10.) and if your pa- rents are amongst these apgels, they surely, in an eminent degree, participate in this joy. Think then^ that perhaps the spirit of thy father, of thy mother, 336 SElimON CXLI. is at this moment regarding tliee with tender sohci- tiide; is watching whether all the advices they have given to tlif^e, nil the prayers they have offered for thee, all the si^hs and teais which thou h;i3t forced from them, shail be of no avail ; whether thou wilt not, by turning unto the Lord, bestow on them a new sensation of joy, even in the midst of paradise ; give them liberty to entertain the hope again to join you^ when you enter into the kingdom of God, and to ex- claim with transport, " Reiurn my child ; return to my parental embraces !" V. Finally, (for although 1 fear I have already ex- hausted your piiticnce. yet I cannot resolve to leave you without uiiilna: one more motive :) Finally, on your conduct in youths your salvation or perdition^ almost irifallibly depend. I can conceive no consideration more impressive than this: listen, if you please, to its proof and iliustftntion. if you do not in your youth seek the God of your fathers, a prchngafion of your life will be indispensa- bly necessary to repair this neglect. Are you cer- tain that your life will be thus prolonged ? Have you not seen thousands whosr he.>lt!i was as firm, whose prospects as fair as yours, cut oif in tliL'ir blooin, ajid summoned to meet ihoir Judge in the midst of their schemes of future amendment? Vou act aS tliough you were assured that this would not be your lot; but whence have you derived this as- sura{)cc? Have you ascended into the heavens, and there penetrated into the counsels of that God, *' who holdeth in his hands the keys of life and of death;" who hath appointed the nu/nb«'r of your days, be- yotid which you cannot p;iss ? Or have you lettered the hands of the Almighty, so that he carmot snatch you hence before your repentance ? Have you, if i MISCELLANEOUS, 337 may borrow the strong language of* Isaiah, have yoti • made a covenant with death," that he shall not yet smite you ; " an agreement with hell," (Isaiah xxviii. 15.) that it shall not yet swallow you up ? No, no; you, like the rest of men, are ignorant of the dura- tion of your life : you know not whether this sun that enhghtens you, shall not, before it sets, behold you a corpse ; you are not sure but that the angel of death has already received his commission, and is already winging his flight to tear your unwilling soul from its body, and bear it to the tribunal of God, to sustain there all the holiness, the purity, the strictness of his judgment. And yet in so perilous a state, you are cool and tranquil ; and yet in so dreadful an uncertainty, you can be sportive and gay! When your body is attacked by a disorder, you think not of deferring till to-morrow the remedies w hich may immediately be applied; when your house is enwrapped in flames, you endeavour without delay to extinguish them; but when your soul is stricken by the mortal malady of sin, when you are burning with unholy desires, and preparing to be consumed in the flames of the abyss, you cry, that at some more convenient season you will attend to these matters, but that there is no need of instant anxiety and attention ! God of our lives ! thou only know- est whether they will not be in the eternal world before this anticipated period arrives ! Let us however suppose for a moment, that some friendly hand had lifted for you the veil of futurity, and removed all its uncertainty ; let us suppose that God had revealed to yoii that you should yet live fifty, a hundred, or a thousand years, if you please; still it is by no means probable that at the expiration of this term you ivoul/l be wi/ling to seek the Lord and re- VOL. IV, 13 33fl SERMON CXLI. nounce your sin. Sin will then have l>ccoine deeplj habitual; its chains will have not only the strength, but also tlic brilliant lustre of the adamant. Your criminal inclinations will be fortified by frequent exorcise and by guilty example ; will mingle in the whole course of j'our life, and become incorporated into your \QYy essence ; your understanding will be obscured by your guilt, and those false reasonings which you shall have so often used to quiet your fears, will appear to yon irrefragable arguments; your conscience, whose rnonitions you shall so often have rejected, will be almost silent, and will reserve its testimony to be given in at the bar of your Judge ; your heart corriipted by sin, will be devoid of all taste for pure and holy pleasures; your imagination whose endless illusions you shall have experienced, will occupy itself in mustering up the images of past pleasures, to furnish new aliment to the llame that devours you, and to re-animate dying passions. Is it conceivable that in such a situation you will be w illing and dispof*ed to forsake your sins and seek the Lord ; to do what you are unwilling to do now, while sin is less habitual and less endeared ? Is it not probabh" that, a slave in the fetters which your own hands shall iiavc forged, you will not even make one struggle to deliver yourself from them? If un- convinced by this reflection, go and consult experi- ence. How few do you find among real Christians; how few pious persons in this assembly who do not date tlic period oi their conversion from th(Mr youth ,- how few are there in the number of those who hear my voice, who, after neglecting to seek God in their youth, liave since become his true disciples.*^ How many aged sinners, who s(m^ all the consfMpiences of their iiiiEKMON CXLl. tcmptuoiisly nrglect it. may licreaftor seek for it in vain. And say, young men, have you not cause to fear that this will he your destiny, if, notwithstand- ing the warnings that arc given you, notwithstand- ing the conviction of your mind, the inward solicita- tions of your conscience, the suggestions of the Holy Spirit, you form the frightful resolution to give the strength of vour years to Satan and the world, con- temptuously to I'cject God, and to bring to him at last the dregs of a life exhausted in the service of his enemies ? Have you not cause to fear, that when you shall have acted conformal>ly to these resolu- tions, and shall at last come to oiler to God a heart infected with vices, a body Morn out in crime, a mind filled with false sentiments ; have you not cause to fear that he will then refuse you the riches of his grace, and, denying you every mercy, send you back to your first masters whom you have always served ? That he will say to you, ' Go to that world to which you have consecrated your youth ; let it rescue you from the grave and from perdition, and give you eternal felicity. Go to Sin, your tyrant : let him give you the wages due unto his slaves, (feath, which is the recompense that he pays to tijose that serve him. Go to the prince of darkness, to whom you have sold yourselves to do evil: to them you made the offering of your best days, give lluin also w hat remains to you.' Tlni'^. whether we considou .'^till remain regardless of your duly? Will you nyt resolve in MISCELLANEOUS. 341 the strength of the Lord to relinquish your worldly life, your ungodly habits, your sins and iniquities? Will you not at length return to your God, to your Father, to your Redeemer ? Will you not accept that mercy which is offered to you? Sinner! the God of heaven beholds thee; he hears this exhorta- tion which I now make unto thee. Wilt thou, by neglecting this invitation, force him to take hold on justice, and reject thee from his presence ? Sinner ! the eyes of Jesus are fixed upon thee ; of that Jesus at whose bar we must shortly stand. He offers to deliver thee from perdition ; he offers thee the bless- ings of his covenant. Oh ! trifle no longer with eternity, but instantly resolve, in dependence on his promised grace, to put thy soul under the bonds of his covenant. Go to thy private chamber ; there, on thy knees, bewail thy sins and transgressions, and pray for grace to give thyself up wholly to God. Act thus, and with Josiah you shall be gathered to the church of the first-born in heaven, where you shall shout for ever, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the l.*amb for ever and ever ! Amen." 342 SEHMON CXLlf. SERMON CXLII. JESUS WEEPING OVER JERUSALE!\I. Luke xix. 41, 42. Jjnd when he was come near, he beheld the city, and wept over it, saying, Jf thou hadst knotvn, even thou, at least in this thy day, the thin^Jfs which belong V7ito thy peace ! But now they are hid from thine eyes. When the elder Marcellus had taken Syracuse, after a long and dangerous siege, he was not so much elated by the success ot" his arms, by thf splendour of victory, and the congratulations of" his troops, as he was affected by the prospect of that devastation which threatened the city; and instead of insolently triumphing, he melted into tears.* The ancient historians have rightly eulogized this action : it was an unequivocal proof of a tender, fet ling, generous soul. But " a greater than'" Marcellus '• is here." The conduct of our Saviour exhibits still warnn^r tenderness, still deeper feehng, still more ^ Marcellus, ut moenia ingressus ex superioribus locis urbem, omni'im ferinA illu Icnipestalc pulcherrimam, subjectam occulis videt, illiichrymassc ftrtur. Tit. Liv. Hist. lib. XV. See also IMutarch. * MISCELLANEOUS. ojo elevated generosity. He was now descendina from Mount Olivet, and entering into Jerusalem. He i«; not surrounded, it is true, like a Roman conqueror by kmgs m chains, and slaves loaded with the spoil.' of vanquished nations; but, what is infinitely more splendid, he is encircled by the trophies of his al- mighty power: by demoniacs, whom he has deliver- ed; by the blind, on whose eyes he has poured the >illi his dig- nity and elevation } Thus thought a sect of ancient heretics, mentioned by ecclesiastical historians, who erased frocn their copies of the scriptures all those parts which speak of the tears of Jesus. I know not ^\li( llirr more to admire their presuiiijition or their MISCELLANEOUS. 345 folly; their presumption, in daring to alter the per- fect character of Jesus; their folly in supposing that the Saviour would be more noble, if he were divested of his overflowing benevolence, and endued with a stoical apathy. If the tears of Jesus had been wrung from him by his own distresses, they would perhaps have displayed some weakness. But he always met his own woes with a firm soul and a dry eye. When arraigned at a criminal bar ; when buffeted, insult- ed, scourged, he is undaunted and serene; when labouring under the weight of his cross, and in the prospect of immediate execution, he says to the afflicted spectators, with an unfaltering voice, '• Weep not for me ; weep for yourselves." No, no ! his tears never flowed but from his sympathy with the unhappy or perishing ; they attest his grace, they endear him to the believer ; and I had far ra- ther that the most splendid of his miracles should be erased from the sacred volume, than that we should be ignorant that Jesus wept. But what were those circumstances which caused the tears to gush from his eyes at this time ? These three: 1. The prospect of the temporal calamities which hung over Jerusalem. 2. The consideration of those sins of which these calamities were the pu- nishment, and of that eternal destruction of which they were the emblem. 3. The reflection that the time in which it was possible to avert these woes had now past. 1. That the Saviour had regard to the temporal calamities which were just descending on this de- voted city, is evident from the verses immediately following the text : " For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee, in on VOL. IV. 44 olb SERMON CXLII. every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knewcst not the time of thy visitation." Possessed of infinite knowledge, seeing the future as distinct- ly as the present, he already beheld those fearful scenes which attended the destruction of Jerusalem, and of which the Jewish historian has given us so lamentable a description. He saw war mowing down thousands, and famine and sedition destroying those whom war had spared. lie saw the flames seizing upon the towers, the walls, the habitations, and not respecting even the temple of God. He saw those countless numbers which were put to the sword ; those carcases heaped upon carcases ; those waves of blood which deluged the city. He saw those eleven hundred thousand persons who perish- ed during this season of distress i the lumdred thou- sand persons who were loaded with chains, and carried into painful captivity. All these miseries and many others which befell Jerusalem, before it was utterly destroyed, were present to the view oi the Redeemer. Was it tlicn wonderful tiiat he pour- ed Ibrth his tears } 2. But this was not the only, nor even the princi- pal cause of the tears of tlie Saviour. Combining the cause with the effect, beholding not only these temporal judgments, but also the iniquities of which they were the punishment; seeing the eternal tor- ments which awaited these unhappy men in the world of spirits, as well as the woes which tliey would en- dure on this side the grave ; regarding sin as the greatest of evils, and the everlasting agonies of the soul as far more lamentable than the transient suf- ferings of this life; it is e\ident that the principal MISCELLANEOUS. 347 eause of his tears was the prospect of those sins, which drew down these temporal calamities, and oi" that future punishment, of which they were only the earnests. He saw the obstinacy, the impenitence, the hardness of heart, the numberless crimes of the Jewish people : he saw the deep guilt of iniquity : he saw the hell which was prepared for those who persist in it. No veil interposed between his eyes and the future; he beheld these things, not in dis- tant prospect, but as already happening. Already he saw these wretched men condemned ; already he beheld them enwrapped in the flames. Was it sur- prising that he should weep at scenes so doleful? If David poured forth his tears for the death of one rebelHous son. much more would the compassionate Lord of David weep at the eternal perdition of so many thousands. 3. Still there would have been less cause for grief, if an opportunity of averting these jndgments had remained unto them. But this opportunity was for ever hst. They had neglected the time of their visita- tion, and the things which belonged to their peace were hidden from their eyes. They had filled up the measure of their iniquities ; the mercy of God had ceased to plead for them ; justice had raised its arm, red with vengeance, to dart its thunders ; their sentence had been pronounced, and it was irrevo- cable. Oh ! how must this consideration have af- fected the compassionate heart of the Saviour ! Such then were the causes of the tears which Je- sus shed over Jerusalem ! But he not only wept, he likewise uttered this pathetic lamentation : " If thou hadsf known, even thou, at least, in this thy day, the things ivhich belong to thy peace ; but noiv they are hid from thine eyes.''' What could he possibly have said that would Jli> SERMON CXLir^ have been more expressive or affeGting ? He begins a sentence, but overcome by the violence of his ieehngs cannot finish it, and leaves the imagination to supply what the tongue cannot utter. There is not a word but what speaks to the heart. " If thou hadst knoum, even thou.'''* There is in this repetition a touching tenderness, and force of expostulation. It is as though Jesus had said, ' I am less grieved and surprised at the iniquities of other nations, to which 1 have manifested less affection, and on which I have conferred fewer privileges; but thou^ mucli- favoured, much-beloved Zion ; tliou^ who hast been the seat of my temple, the habitation of my prophets, the sanctuary of my religion, the receiver of my mercies ; thoii^ whom I have always watched, and nourished, and blessed ; wilt thou, even iliou, crimi- nally neglect thy privileges, and obstinately rush on to perdition ?'' " If thou hadst known, even thou, at least in this thy day,^'' tliat is, in that period when God still profTered salv ation to thee j when the patience of the Lord was not yet exhausted ; when the dread- ful sentence had not yet been pronounced, " Let him that is filthy be filthy still:" (Rev. xxii. 11.) " Ephraim is joined to idols, let him alone:" (Hos. iv. 17.) "Because 1 have purged thee, and thou wast not purged, therefore 1 will not purge thee from thy sins any more till I cause my fury to rest upon thee:" (Ezek. xxiv. 13.) This day, for Jeru- salem, had now past; the prediction of the prophet was now to be accomplished : " The time is come, the day of trouble is near. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee. And mine eye shall not spare, neither will 1 have pity, and ye shall know that I am the Lord that smiteth." (Ezek. vii. 7, 8, 9.;^ BIISCELLANEOUS. 349 »' II" thou hadst known, even thou, the things that be- lo7ig to thy peace ;" that is, if thou hadst dihgently considered, and earnestly sought those things which would have procured for thee the peace and favour of God, his protection from thine enemies on earth, and his o-lories and love in the world which is to come. " But now they are hid from thine eyes!''' How is this, my brethren ? Had not the inhabitants of Jerusa- lem after this period, any of the means of grace ? Did God from this time cease to call them to himself by the preaching of the apostles, and the course of his providence ? We know that even after the death of Jesus, the apostles remained in the midst of the city, working miracles in its streets, proclaiming the atonement made by Christ, and exhorting the people to "repent and be baptized for the remission of their sins." And if we believe the Jews themselves, in proportion as the time for the destruction of the city approached, God wrought new and more sur- prising prodigies in heaven and on earth, to reclaim them. How then could it be said, that the things which belonged to their peace, were hidden from their eyes ? These facts are not at all inconsistent with this declaration of the Saviour. For these warn- ings, remonstrances, exhortations, miracles, would be ineffectual to remove the darkness which rested on the minds of the Jews, unless they were accom- panied by the influences of divine grace. This grace, God, provoked by their continued impenitence, was re~solved to withhold ; and in consequence of this righteous procedure, the things that belonged to the peace of the Jews were hidden from their eyes, even whilst the light of divine truth Avas shining with lus- tre around them. " And ivhen he came near, he beheld 3.50 SERMON CXLIl. the city, and wept over if, saying, IJ thou hadst known, even thou, at least in this thy day the things ichich belong unto thy peace ! But now they arc hid from thine eyesP Having thus explained to you the text, let us noM', II. Deduce from it two trutjjs, in which wc are most deeply interested. 1. The day of grace has its limits, and if we pass beyond them before our peace is made with GotL our destruction is remediless. 2. The Redeemer is desirous that we should not, by our criminal neglect of this precious season, bring upon ourselves this destruction. 1. The day of grace has its limits, and if we pass beyond them before our peace is made with God, our destruction is remediless. The text proves in the clearest manner, that this was tiie case with respect to .Jerusalem. It assures' us, tliat all those things which belonged to the tem- poral and eternal peace of this city, were granted to it for a certain limited time, called its day of visi- tation; that because the Jews despised, during this determinate period, the means of salvation which God bestowed upon them, they therefore were con- signed to utter destruction; and though Jesus and his apostles afterwards preached within their walls, yet that grace which alone could render these dis- courses eflectual, was withheld from them through the righteous judgment of God. There are nuinl)erless passages of Scripture which show us that the conduct which God observed to Jerusalem, is that which he generally observes to- wards our race. Read that familiar and striking comparison employed by St. Paul, (Ileb. vi. 7, 8.) •'Tlie earth which drinketh in the rain that cometh MISCELLANEOUS. 35 1 oft upon it, and beareth thorns and briars, is reject- ed, and is nigh unto cursing, whose end is to be burned." This earth is man ; the rain which falls upon it, and the other cares which are employed by the husbandman, are the means of grace which he enjoys. If this man for a long season, give to God as all the fruit of his culture, only thorns and briars; that is to say, if he remain disobedient, notwith- standing ail his spiritual advantages, he is rejected and abandoned by God, falls under the curse, and in future has nothing to expect but to be sentenced to devouring flames. Consider the 12th chapter of St. John. This apos- tle there tells us, that although "Jesus did many mi- racles, yet the Jews believed not on him, that the saying of Isaiah might be accomplished, "Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed ;" and he adds, that « they could not believe, because Isaiah had said again, "He hath blinded their eyes, and hardened their hearts that they should not see with their eyes, nor un- derstand with their heart, nor be converted." (John xn. .37. 40.) Here tlien are miracles which do not convince those who are the witnesses of them • and which do not have this effect, because in conse- quence of the long obstinacy of this people, God " has blinded their minds and hardened their hearts-" that is, (in conformity with the scriptural mode of speakmg, by which God is said to do that which ho does not interpose to prevent,) has righteously re- solved to withhold from them that grace which would have enlightened and softened them. Listen to that exhortation, of Isaiah (Iv. 6.) "Se^k the Lord while he may be found, call upon him while he IS near." . Does it not clearly imply that there is k 352 SERMON CXLII. a time Avhen the Lord is no longer near men, when he will not be found by tliem ? Attend to the solemn representation given us in the 3d and 12th chapters to the Hebrews, where the oath of God to Israel, and the conduct of Isaac to Esau, are represented as typical of the divine pro- cedure towards sinners of the present day. The children of Israel, instead of obeying the revelations, and being melted by the mercies of God, tempted, grieved, and provoked him for forty years ; and then the Lord, wearied with their rebellions, " sware in his wrath, that they should not enter into his rest." Esau at first despised the blessing; and afterwards in vain endeavoured to obtain it; for "when he would have inherited it, he was rejected, though he sought it carefully with tears." " These things happened unto them for ensamples ; and they are written for our admonition, upon whom the ends of the world are come." Listen to the divine Wisdom, asserting in the 1st chapter of the Proverbs, the rejection of those who have long trifled with the admonitions and reproofs of God. " Because I have called, and ye refused: I have stretched out my hand, and no man regarded : But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calam- ity ; I will mock when your fear cometh : When your fear cometh as desolation, awd your destruc- tion cometh as a whirlwind ; when distress and an- guish cometh upon you : Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For thai they hated knowledge, and did not choose the lear of the Lord : They would none of my counsel; they despised all my reproof: Therefore shall they eat of the fruit ot MISCELLANEOUS. 353 iheir own way, and be filled with their own devices." (Prov. i. 24—31.) But it would be impossible to enumerate all those passages which declare, that " the Spirit of God shall not always strive with man ;" (Gen. vi. 3.) that this Spirit may not only be grieved, and resisted, but entirely quenched; ( 1 Thess. v. 19.) that those who perseveringly refuse to hearken to the voice of the Lord, are by him " given up unto their own hearts' lusts, to walk in their own counsels ;" (Psalm Ixxxi. 12.) that those who, " when they know God, glorify him not as God, neither are thankful, are often given up to vile affections, and to a reprobate mind;" (Rom. i. 21. 26. 28.) that on those who " re- ceive not the love of the truth, that they may be saved, but have pleasure in unrighteousness, God sends strong delusion, that they should believe a lie, that they all might be damned." (2 Thess. ii. 10, 11,12.) It is then evident, that the day of grace has its bounds, and is succeeded by a dark, a fearful, a stormy night. It is then evident, that the divine patience has its limits ; that the holy and sovereign God will not for ever permit his secret inspirations and the suggestions of his Spirit to be rejected and treated with disdain. Do you ask me to point out the precise bounds of this day ? I acknowledge that 1 cannot do it. This is one of the secrets which God hath reserved to himself We know in general that these bounds are different to different persons. In some cases this day extends even to the close of life ; but in other instances, and especially among those who have had high spiritual privileges, it probably often terminates by the middle of our days. On this subject it be- voL. IV. 45 354 SERMON CXLII. comes U8 to speak with caution and reserve; but still let me be permitted to remark that there are certain persons who almost toucli those limits, pass- ing bejond which, the things that belong to their peace w ill be tor ever hidden from their eyes. The persons to whom I allude, arc those who have been faithtullj instructed in their duty; who have enjoyed in a high degree the common operations of the Holy Spirit ; who have had deep and pow erful convictions of their guilt; who have been filled with apprehen- sion and terror at the punishment which they de- served ; who have cried to God to have mercy upon them; who have solicitously inquired of the pious, " What shall we do to be saved ?'^ but who now have relapsed into more than their former coldness ; have abandoned the exercises of devotion, live secure in known sin, and feeling no disquietude at their awful condition, jest at the most sacred truths of religion, and indulge an enmity against holiness, against the pious, against all that reprove or warn them. Such persons have indeed sad cause to apprehend that their day is on the decline, that the shadows of eveu- ing are fast overtaking them. My brethren, when we press you, from time to time, to think of your everlasting interests, you se- cretly flatter yourselves that your health and life will still for a long time be continued to you, and that you will have siiffjcient leisure hereafter to at- tend to the concerns of your soul. I will not now tell you how dreadfully imprudent is this delay of repentance to a period which may never arrive : I will not point to the repository of the dead, and show you the worm nm\ putrefaction preying upon the moulderitii^ carcases of those who, like you, de- ferred their duty, intending afterwards to turn to the MISCELLANEOUS. 355 Lord ; but who were surprised by death, and whose souls are now " suffering the vengeance of eternal fire." What if you were certain of attaining even a patriarchal age, would this justify you in delaying repentance ? Tell me, unhappy man, art thou as- sured that the day of thy grace will continue to the day of thy death ? Hast thou read those secret counsels of God which Gabriel himself has not be- held, and discovered that the Almighty Lord of hea- ven and earth will patiently wait thy leisure till thy last sigh ; will consent to be slighted and despised by thee, a worm, till thy final groan ? I cannot, without shuddering, look around on you, my brethren, and think that there are perhaps some in this assembly^ to whom this may be the last mean of grace which God will accompany by his influences on them ; some to whom the Spirit is perhaps now giving his last excitement, on the rejection of which he will for ever depart, and the destiny of these wretched men be irreversibly fixed ; some who may henceforth stand, like the blasted fig-tree, only to wither and be bufnt, having that awful curse de- nounced, " Let no fruit grow on you for ever :" (Matt. xxi. 18.) some, on whom, as on the foolish delaying virgins, the door of divine mercy is about for ever to be closed, and whose lives will be conti- nued, like that of Pharaoh, only to glorify the power and the justice of God; some, in one word, to whom it would be an unspeakable blessing, if God should instantly plunge them into the gulf of despair, since their flames would be far less hot, their woes far less excruciating, than they will hereafter be. God of vengeance ! " my flesh trembleth for fear of thee, and I am afraid of thy judgments !" Father of mer- 356 SERMON CXLII. cies ! forbid that any of us should experience so fearful a doom. And if jou should be excited to attend to the con- cerns of piety by motives so terrible, so also should you bo allured to it from considering, 2. That the Redeemer is desirous that you should not, by a criminal neglect of this precious season, bring upon yourselves this destruction. This is surticiently proved by the tears which he shed over perishing sinners. They were not an ostentatious display of unreal feeling, for " he never knew guile." Though he no longer is accessible to grief; though no sorrow enters into the kingdom of unmingled bliss; though no tears are shed upon the throne of glory, yet he still urges you not to neglect the day of your visitation. Can you doubt of this, when you remember the names " full of grace" which he bears, the intent of his incarnation, the tender invitations and encourag- ing promises he has given you, the sufferings that he underwent for your salvation, and the welcome re- ception which he has given to every sinner, who has fled to him for safety. Listen also to the language which he uses as God. VV^hen he beholds sinners scorning his prolFered grace, and obstinately rushing on to destruction, what is his conduct.*^ Does he instantly dart forth his thunders, and sink them in despair.'^ No! he affectionately cries, " O that they were wise, that they understood this, that they would consider their latter end :" (Deut. xxxii. 29.) *•• Oh that my people had hearkened unto me:" (Ps. Ixxxi. l.'i.) "Turn ye, turn ye from your evil ways; for why will ye die?" (Ezek. xxxiii. 11.) '-How shall I give thee up, Ephraim? How shall I deliver thee, Israel"' MISCELLANEOUS. 357 How shall I make thee as Admah? How shall I set thee as Zeboim ? Mine heart is turned within me; my repentings are kindled together:" (Hos. xi. 8.) Hear again the solemn assurance of God's holy word, that the Lord " is not willing that any should perish ; but that all should come to the know- ledge of the truth: (2 Pet. iii. 9.) and lest this assu- rance should not satisfy us, confirming it by his oath, saying, " As I live, saith the Lord, I have no plea- sure in the death of the wicked, but that the wicked turn from his way and live:" (Ezek. xxxiii. 11.) It is true that these expressions are to be understood in a sense worthy of infinite perfection, and so as to exclude from the divinity any disappointment or sor- row. But even with these limitations, do they not convince you that the Redeemer, who now appears as " the mighty God," having " all power committed to him in heaven and on earth," desires not the sins or the miseries of man } Do not suppose, however, that because he enter- tains such sentiments towards you, he will save you, though you continue impenitent. His compassion is not a weak sorrow which interferes with the claims of justice. He pities you as he pitied Jerusalem: if you like it remain impenitent, the sword of ven- geance shall descend upon you as it did upon this city ; and the remembrance of your Saviour's com-^ passion shall only aggravate your torment, and shall constitute the very hell of hell. O then, in time, weep with your weeping Saviour Be not insensible to the tears of Immaiiuel. Let them not find the same hardness in your hearts as they did in those of the Jews. Let the terrors and mercies of the Lord, both of which are presented to you in this event, urge you to turn to him. If 358 SERMON CXLll. these motives do not affect you, religion has no othert. to offer you, and all that we can do, is to mingle our tears with those of our Saviour, in weeping over your destiny. But if, on the contrary, you are now resolved to renounce your sins, and instantly to devote your- selves to the Lord, the church will receive you with transport ; angels will rejoice at your repentance ; the compassionate Jesus will bestow upon you a " peace which passeth understanding," and will at last bear you to the Jerusalem on high, where all tears shall be wiped from your eyes, and an ever- lasting peace dwell in your soul. There you shall for ever fix your grateful view upon your Redeemer, and see him surrounded, not as on Mount Olivet, by a company of weak disciples, but by myriads of tri- umphant saints, with whom you shall join, while they swell the song of adoring praise, and cast their crowns before his throne. MISCELLANEOUS, 35«J SERMON CXLIIf. — Qi©©— JESVS LEAVING PEACE TO HIS DISCIPLES. John xiv. 27. Peace I leave with you ; my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. There is no single event in the life of our com- passionate Redeemer, which is not calculated to interest and instruct us. Whether we view him when the people hailed him as the promised Mes- siah, and shouted hosannas to the son of David, or when thej covered him with reproaches, and pur- sued him with curses; whether we listen to him uttering the severest denunciations against the proud Pharisees, or giving the most tender assuran- ces to the humble and broken hearted ; whether we behold him mingling with the rude populace of Ju- dea, that he might reclaim them, or retiring to the mount, that, aloof from the world, he might hold sweet converse with his Father; whether we con- template him clothed with the power of divinity, and commanding all nature, at his pleasure, or in' vested with our purest affections, taking little chil> dren in his arra^ and blessing them : in a word, af 360 SERMON CXLIII. whatever part of his conduct we look, we behold a character uniformly bright and glorious ; admirable for its perfect combination of every virtue, attractive for its overflowing benignity and love. But though all his conduct is godlike, neverthe- less, the last scenes of his life shine with peculiar splendour. In proportion as he draws nearer to its close, his charity appears to burn with a warmer flame, his divinity to shed forth brighter beams throuirh the clouds which enshrouded it. This Sun of Righteousness, now that it is about to set, emits its mildest lustre, and collects, thus to speak, all its fires. The chapter whence my text is taken, and those immediately succeeding it, confirm this obser- vation. They present to us Jesus surrounded by his dear disci pli^s, on the evening before his cruci- fixion. He is not ignorant that in a few hours his soul will experience agonies unutterable, and the ground of Gethsemane be smoking with the blood o-ushing from his tortured frame. He looks at his disciples professing their attachment to him, and foresees that before they sleep, one of them will be- tray him; another deny him with execrations ; and all of them timidly abandon him to sustain hi3 mise- ry alone. He fully knows that he jiist touches that period, when he is to be scourged, bufleted, spit upon, loaded with curses; when his body, suspend- ed between heaven and earth, is to be racked with pain; and his soul, encircled with the flames of di- vine justice, to be made a sacrifice for sin. In such a situation, the bare idea of which makes us to trem- ble, what is his deportment ? Does he lament his sad destiny, and make loud protestations of his inno- cence, and execrate the authors of his calamities ? Ah, no! with a mind serene as the regions of hea- MISCELLANEOUS. 361 ven, he looks on these terrible objects ; with a re- solution fixed and steady as the eternal purposes of God, he advances to meet them. But though thus calm and intrepid with regard to that weight of woes which is descending on himself, he is not indifferent to the miseries of others. His sensibility is exqui- sitely alive to the sufferings of his disciples, and he seizes with avidity the few moments of liberty which remain to him, to arm them against the sorrows with which they will have to contend. He institutes a simple ordinance as a memorial of his death, and a pledge of his love ; he commends them to the guid- ance and protection of his Father; he animates them by the most consolatory promises ; he sustains them by the richest benedictions, and takes a solemn fare- well of them in the words of the text : " Peace I leave with you, my peace I give unto you ; not as the w^orld giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." These words may be paraphrased in the follow- ing manner : • I am now about to be taken from you, and your outward situation will be dreadful. Innu^ merable calamities will assail you. Your conduct in propagating my religion will be esteemed impi- ous; you will be exposed to the bitterest persecu- tions; many of you will suffer the most cruel deaths. Yet let not the prospect of these evils affright you, nor induce you to decline from my service. To sup- port you under them, I leave you a peace and quiet- ness of mind which external troubles cannot dis- turb-; a tranquillity which will repose in your hearts, and be insuperable by human or diabolical malice. This * call peculiarly my peace, because it is pur- chased by my blood, and applied by my Spirit, and because it is distinct from and superior to those VOL. IV. 46 362 SERMON tXLlil. . kinds of tranquillity derived from other sources. Your countrymen, whenever they meet or part, ex- claim. Peace be unto .you : With them this salutation is frequently an unfelt ceremony or an impotent wish. But it is not so with myself; for as I sincere- ly desire that you may enjoy it, so I will be careful that this desire be accomplished.' Such is the spi- rit of these words : the principal truths taught in them will be perceived while we illustrate these two ideas : I. Jesus Christ gives peace to his followers : II. He gives it not as the world does. My brethren, I do not ask your attention ! It is surely secured by such interesting words uttered on so interesting an occasion; but I ask, I beseech thee, merciful Jesus, to aflford us thine aid, and whilst we are meditating on thy precious legacy, make us to enjoy it. Shed down in our souls that " peace which passeth understanding," that so our cares and fears may expire in thy bosom. I. Jesus Christ gives peace to his followers ; or in other words, he has opened for them source* of tranquillity and joy amidst all the calamities and afflictions of life. '-'• Peace I leave with you: let not your heart be troubled^ neither let it be afraid.'''^ This will be established if we can prcJve these two points : I. He has given us the most adequate support? under all the woes to which we are exposed ; and, II. He has bestowed on us positive grounds of tranquillity. That is to say, with the one hand he gives ufi an antidote against every sorrow, and with the other reaches forth to us the richest bei2i:dic- tions. I. Look at your life and heart, and you will find MISCELLANEOUS. 363 two great enemies of peace and tranquillity, sins and afflictions ; and in vain will the heart sigh for rest, till in some mode the sting of sin is taken away and the bitterness of affliction removed. These effects, these desirable effects, are produced by the Re- deemer, and by him alone. While the conscience is burdened by the guilt of sin, and the mind harassed by the apprehension of that punishment to which it exposes us, we in vain hope for peace. 'The dreadful anger of God will crush me if I die in my present situation, and I may die every moment,' is a thought that will dash every festivity, and embitter every enjoyment. Other mi- series are trifling in comparison with this sense of guilt. In the sorrows which proceed from the unkind- ness and injustice of the world, we may retire with- in our own breasts, and enjoy that pure and unalloy- ed satisfaction which results from conscious recti- tude : but here the executioner is within us, and it is only by fleeing from ourselves that we can be calm. In most of our other sorrows we see opposed to us, men weak like ourselves, whom we may over- come, and who at most " can only kill the body, and after that, have nothing else that they can do :" but here it is the mighty God who appears as our foe ; the God "who can cast both body and soul into hell," and make us feel in every atom of which we are composed, torments which shall never end. No, no ! there is no other grief that can be compared with the anguish of the soul, that is enlightened to behold the spotless purity and inflexible justice of God, and the depth of the abyss dug by its own crimies and iniquities. The tears that are wrung from us by outward afflictions,- are 'ecstasy, compar- ed to these quakings of the heart that has a true :i64 bERMON CXLIII. sense of its guilt. It is absurd then, to talk of peace, until in some manner the anguish arising from thiy source be removed. It is in vain to expect tran- quillity, till tlie mind find something to interpose be- tween its sins and the avenging justice of a holy God. Without this, you may be stupid and sense- less, but you cannot have a reasonable serenity. Without this, you may have an air of festivity and joy; but this festivity and joy will be often inter- rupted by the thoughts of judgment and eternity. " Even in laughter your heart ^vill be sorrowful, and the end of your mirth will be heaviness.*' (Prov. xiv. 13.) Where then shall we seek for relief to these tor- ments which arise from a sense of guilt .'^ Where shall the mind, terrified by the splendours of divine justice and the Hashes from the infernal pit, find repose and rest? In vain will your thoughts range through heaven or earth for any thing vliich will afford you solid consolation, except the mediation of Jesus, the mighty peace-maker. "' There only can the wearied dove find the olive of peace." Every other resort leaves it lull of gloomy doubts and fearful ibrebodings. But in the sacrifice of Imma- nuel, we behold all cause of terror removed, and the most satisfying joys presented to our hopes and expectations. Embracing the merits of the Re- deemer by a lively faith, the Christian no longer feels the stings of conscience ; no longer trembles to look through and beyond the grave, but calmly and cheerfiilly waits for that period, when he shall be borne into the immediate presence and enjoyment of his God. " It is true,' he exclaims, triumphing in the security of the divine promises, '• it is true, 1 am covered with sins and deserving of perdition: but MISCELLANEOUS. 365 behold my acquittal sealed to me from heaven by the blood of the cross : " There is no condemnation to them that are in Christ Jesus: it is God that jus- tifieth, and who shall condemn ?" I see the guilt and baseness* of my transgressions; I kn6w how terrible is that tribunal at which I must appear; how strict is that judgment which I must undergo: but Christ has died ; he has already washed my soul in his blood; and he will in that eventful day appear as my advocate and deliverer. The pros- pect of my sins fills me with adoring thoughts of that grace which has justified me, and with deep humili- ty before my God; but it can never fill me with a slavish terror, nor make me despair of the mercy of my Father.' Speak for me, believers, and testify that these representations are not exaggerated ; tell where you found support, when your awakened conscience showed you the number and enormity of •your sins, and pointed to the avenging arm of the holy God, ready to crush you : speak, where did you then find peace and tranquillity ? Could you find it in the amusements and gayeties of the world ? Alas! in the midst of jocoseness and pleasantry your heart was bleeding. Could you find it in the precepts of human philosophy; in the lessons of worldly wisdom ? Human philosophy, worldly wis- dom! alas, can these wash out the stain of the smallest sin from the conscience ? Can these re- strain the arm of an incensed divinity when raised to smite you ?■ Could you find it in the endearments of friendship and affection.'^ Ah! powerful as is the voice of friendship in dispelling other griefs ; precious as are the accents of affection to the soul agitated by other disquietudes, yet they both are powerless, inefficacious, in restoring peace to the .{66 SERMON CXLIIl. conscience, oppressed by the weight of its sins, and shuddering with apprehensions of eternal mise- ry. Yes, behevers, you can attest that in such cir- cumstances we in vain search creation round for tranquiHity; you can attest that yoH could find it novvhere, till approaching the only propitiation, and pressing to your souls the cross red witli his blood, you heard him whisper to your hearts in ac- cents soothing yet authoritative ; '• Be of good cheer, your sins be forgiven you/' Tell, for you have felt it, what joy, what peace, what tranquillity, succeed- ed to this cheering assurance of our gracious Imma- nuel; tell how it changed the voice of sorrow into accents of praise, and enabled you to " go on your way rejoicing;" tell with an holy triumph, that Je- sus has given you peace with your conscience, and blotted out all your iniquities, when the whole world was unable to afford you relief. And are you the only persons who can witness to this truth ? No ! speak for me, ye glorified immortals ; ye redeemed of every tribe and nation, who dwell in the regions of blessedness; speak, and declare to the inhabit- ants of earth, that none but that Jesus on whom you \ many, who, thoiigh impressed in some degree willi the truths ol religion, yrl fluctuatr ]>orpetually be- MISCELLANEOUS. 401 tween God and the world, and refuse to give him the undivided throne in their hearts. All these, we are assured by the unerring oracles of truth, shall never enter into the kingdom of heaven : and do not these compose the greater part of our race "^ Un- happy men ! who for fugitive and unsubstantial plea- sures, which cannot perfectly satisfy them even here, which cannot diminish their pains and apprehensions on the bed of death, which make no provision for that eternity which is before them, which cannot interpose between them and everlasting perdition when they close their eyes upon the earth. Un- happy men ! who for such trifles renounce those pure and holy delights, which remorse never embit- ters, which death cannot impair, which will grow and expand throughout eternity. Stop for a mo- ment in your career to ruin ; seriously contrast all the blessings which the world can give its votaries with those treasures of grace, those merits of Jesus, those influences of the Spirit, those splendours of glory, with which God crowns those who choose him as their portion. Between these make a deliberate election; and in deciding, remember that you will have a whole eternity of joy, or a whole eternity of misery, in which you will have to felicitate yourselves for the wisdom, or curse yourselves for the folly, of your choice. 3. Let this subject induce you, believers, to live near to God. You have been told that you stand not by your own power, but by that " faith which is the gift of God." Pray then continually, that this grace may be strengthened in you : look to your in- terceding Saviour, and implore him to plead for you, as he did for Peter, " that your faith fail not," VOL. IV, f)! 402 SERMON CXLV. You have been told of the numbers whose con- duct once excited the hopes of the pious, but whom the world overcame. Their histories are beacons to warn and direct you : beware, lest the succeed- ing generation should have reason to unite your name with theirs, and point to you also as a sad monument of the power of the world. SERMON CXLA . MINISTRY OF ANGELS. Heb. i. 14. ^re they not all ministering spirits^ sent forth to minister for them that shall be heirs of salvation ? Man stands at the head of the visible creation, and serves to connect two widely different orders of being. Compourtded of body and soul, by his body he bears an affinity to tlie beasts, thai are not endued with an immortal spirit, and by his soul to those su- perior intelligences, who are not united (o matter, nor encumbered with l)ody. That sucli intelligences exist, reason, or tiio re- mains of a j)rimitive revelation, taught every people that has ever lived. DilTering in almost every other subject of belief, nations of every climate and age. MISCELLANEOUS. 403 and religion, have, nevertheless, concurred in ac- knowledging that, between us and God, there are innumerable orders of spirits, far excelling us in every natural and moral quality. The universality of this belief is a strong presumption of its truth, and of its consistence with reason. Indeed, it would appear almost impossible for any person who had, with any attention, examined the works of God, and observed the various gradations of being, to doubt of the existence of angels. We ascend, step by step, from dull, inert, unorganized matter, to the living plant, the perceptive brute, and the reasonable man. And, having risen to an imma- terial substance, endued with such powers and fa- culties as the human soul, shall we suppose that the great scale and gradation of being ends there .'' Will we not feel ourselves compelled to believe that, be- tween us and Deity, numberless creatures intervene, possessed of perfection, power, and excellency, beyond our present conception } But we are not left on this subject to the dim lights of unassisted reason. The holy scriptures are full of proofs, not merely of the existence of angels, but also of their care and watchfulness over the pious, of their fellowship and communion with the saints. Nothing can be more explicit on this point than the words of our text, in which St. Paul, speak- ing of the blessed angels, says, " Are they not all ministering spirits, sent forth to minister for them that shall be heirs of salvation V^ Though the apos- tle here uses the interrogatory form, he does not by it intimate any doubt of the truth of the question which he asks, but only designs, by this mode of speaking, more strongly to affirm it, more pointedly 101 SERMON CXLr. to appeal to the general belief of the Hebrews, and their own knowledge of the scriptures. This subject, my brethren, though so much neg- lected, is worthy of our serious attention. Since God has revealed to us, that by his orders the hea- venly host defend, instruct, and support his children, we must sur'ely be ungrateful if we do not sometimes meditate on this glorious privilege, and render our thanksgivings for it to our heavenly Father. And besides, we must be regardless of our own comfort, and indilTcMcnt to our own felicity, if we do not strive to obtain a constant persuasion and a deep sense of a doctrine so calculated to console us in our sorrows, to (juiet our fears, and to animate us to diligence in our Christian course. I well know, that on this subject many persons have substituted the impulses of imagination, in place of the cool deductions of reason, and the sacred liglits of revelation. J well know that many persons, " desirous to be wise above what is written,'* have, when speaking of the heavenly host, delivered opinions, not only unsupported by the scripture, but inconsistent with its holy teachings. 1 well know that it is a subject whicli has often excited the pitiful sneer of the modern sadducee and conceited unbe- liever ; but I know also, that these considerations should not deter us from a soi>er examination of this precious truth. God has not revealed il for no pur- pose; he has not written it down in the holy volume with a design that we should never attend to it ; he expects om- gratitude and adoration for this proof of his paternal allection and goodness : we are, therefore, bound to incjuire into the nature of this angelic ministry. And besides, according to the MISCELLANEOUS. 405 judicious remark of Dr. Owen, " we have the word of God for our way and guide ; and if we go not beside it, and if we go not beyond it, we are as safe when we treat of angels as when we treat of worms." In illustrating this subject, we shall, I. Examine the names, number, and perfections of the angels ; II. Inquire into the extent, duration, and nature of their ministry; and, III. Point out some of those practical lessons which result from this doctrine. I. The names bestowed upon these high intelli- gences are indicative of their nature or occupations j it is then proper to begin with an examination of them. One of the most common names given to them is angels^ the primitive meaning of which word is messengers ; it therefore denotes the office to which they are appointed, of carrying on the intercourse between God and his creatures. They are called spirits^ to show that they are incorporeal, and not naturally subject to dissolution ; seraphim^ from a word signifying to burn^ in order to express their fer- vent zeal and ardent love ; cherubim^ of the deriva- tion and precise meaning of which term there is much doubt; watchers^ (Dan. iv. 13.) to display their own vigilance and their care in exciting others ; morning-stars^ (Job xxxviii. 7.) from the splendour of their nature, the brightness of their knowledge, and the earliness of their creation ; sons of God., (Job xxxviii. 7.) not by adoption, like the pious; much less by eternal generation, like the blessed Redeemer; but because they bear the impress of the perfections of God; thrones^ dominions^ principali- ties^ diX\A powers^ (Col. i. 16.) because of their high dignity and elevation. 406 SERMON CXLV. These are the most common names whereby they are distinguished in holy writ. As to their number^ it is ahnosl inconceivable. Our Lord speaks of " more than twelve legions" who would instantly lly to his succour if he required it. (Malt. xxvi. .53.) Daniel beheld " thousand thousands'' ministering to the ancient of days; (Dan. vii. 10.) St. John in pro- phetic vision saw *•' ten thousand times ten thousand, and thousands of thousands;'' (Rev. v. 11.) and St. Paul, who had been caught up to the third heaven, attempts not to reckon them up, but calls them an •' innumerable company." (Heb. xii. 22.) The capacity of their minds, and the degree of their knowledge, exceed, inconceivably exceed, those of our ieeble and short-sighted race. No prejudices nor passions pervert their judgments, nor disguise from them the truth. No cumbersome body, fa- tigued with the intensity of their application, inter- rupts their meditations, or obliges them to intermit their researches. They live in the region of light ; and there contem[>lating God, the eternal source of truth, Ihcy behold truth itself, unveiled and uncloud- ed. They have existed for many thousands of years ; thev have beheld not only a great part of what has been transacted on this our world, from the period of its creation, but also what has been done in the other parts of God's dominion. To what a point llien must the most extensive human knowledge be contracted, when compared with thei''s! If tliey thus shine with light, they also burn with love. It is all their employment aiul all tlieir felicity to admire, adore, serve, and imitate God. There is no moment of their existence in which their souls arc not penetrated with a rapturous and adoring sense of his glory and excellence ; in which they MISCELLANEOUS. 407 are not overwhelmed with gratitude for his mercy and goodness. Their hearts are so many altars, flaming by day and by night with the most intense love, with the most elevated devotion. Losing them- selves in the contemplation of the works and attri- butes of God, absorbed, thus to speak, in the Eternal All, they continually cast their crowns before him ; and prostrating themselves at his throne, exclaim in holy ecstasy, " Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto God for ever and ever. Great and marvellous are thy works. Lord God Almighty; just and true are all thy ways, thou King of saints !" These sublime intelligences are also endued with power ^ which, although limited, is yet far, very far superior to that of the mightiest mortals. David teaches us, that they " excel in strength ;" (Ps. ciii. 20.) and St. Paul terms them, the " mighty angels ;" (2 Thes. i. 7.) The Scriptures abound with the most striking examples of their power. Here we behold one passing through the land of Egypt, and in a single night destroying the first-born of every family, from that of the imperial Pharaoh to that of his meanest subject. (Exod. xii. 29, 30.) There we see another in the same short period exterminating the army of the proud Sennacherib, and delivering Israel, by bringing to the tomb an hundred and four- score and five thousand of its furious and malignant enemies. (2 Kings xix. 35.) Every where, in short, we find them exerting the most wonderful strength for the protection of the pious, and the punishment of the ungodly. These angels are immortal, and will never cease to exist. Of this we are assured by the Saviour when he tells us, that the pious, after the resurrection, 408 SERMON CXLV. *' cannot die any more since they are equal, or like unto the angels.*' (Luke xx. 36.) These exalted beings are creatures; they therefore began to be, and owe their existence to God ; but being made pure spirits they are not naturally subject to disso- lution; and being perfectly holy, they need not dread that death which is the wages of sin. Whilst one generation of mortals succeeds to another, they still survive; they were living when the Almighty tirst fixed the sun in the heavens; they beheld the first rays that it shed forth, and saw time begin fts course, and they will still exist to behold the sun and the moon torn from the skies; to behold time swal- lowed up in eternity. They were living when God first infused the vital spirit in our great progenitor; they saw him open his eyes upon the light, and close them in the tomb; they have beheld the uncounted millions of his posterity flitting in succession over the scene of life, and giving place to others as tran- sient and unsubstantial as themselves; and they will still live when this world, the residence of mortals, and these material heavens on which we jraze, shall be consumed together; they will live whilst eternity endures; they will live for ever and ever. These blessed spirits are most agile and active. We find them in the Scriptures in an instant de- scending from heaven to earth, or returning from earth to heaven. We find them performing, with a celerity almost inconceivable, the most stupendous works. Unimpeded by these clogs of flesh, unre- strained by this dull and sluggish matter to which we are united, they fly to perform the divine will with a velocity far superior to tliat of the rapid light- ning ; with a velocity of which nothing can give us any conception, except perhaps it be the fleet glances MISCELLANEOUS. 409 of tlie human mind which in an instant can reach to the bounds of the universe. Finally : these angels enjoy a consummate felicity. How can it be otherwise, since their faculties of en- joyment are so vast, and the objects to be enjoyed so glorious and inexhaustible? How can it be other- wise, since they are encompassed by the love of God ; since, from the exhaustless source of his all- sufficiency, this God pours upon them that full ocean of delights, some drops only of which, when shed down in the hearts of his children on earth, give them an anticipated heaven ? But though these exalted intelligences are thus happy, though, seated on the Rock of ages, they feel no anxiety or distress, yet they are not indiffer- ent to the happiness of mortals ; they extend their sensibility and their views to this unhappy world where sin and sorrow^ prevail ; they leave the climes of bliss, and with joy fly hither to execute the com- mands of God, and minister to his children. " Arc they not all ministering spirits, sent forth to minister for them that shall be heirs of salvation ?" We are to consider the reasons, the extent, the nature, and duration, of this their ministry, in the lid. Head of our discourse. 1. As God by his word alone originally produced all things, so he could govern them by his word alone, without using the instrumentality of inferior agents. It is not then through weakness or neces- sity, but for reasons full of wisdom and goodness, that he employs the ministry of angels to accom- plish the designs of his providence. He does it to honour the angels by making them, in the strong language of the scripture, " workers together with him." He does it to give to his children an exam- vol,. IV. b1 410 SERMON CXLV. pie of obedience >vhich is calculated to inspire them with a desire lo do the will of God on earth as it is done by the angels of licaven. He does it to con- dole and cheer the pious, by showing- them that he is so attentive to their interests, so careful of their felicity, as to employ his own glorious retinue for their benefit and support. He does it, that by the bestowal and reception of good offices, the ties tliat will for ever unite angels and believers may be more closely cemented. He does it to promote the har- mony of the universe, by connecting together in the tenderest bonds superior and inferior creatwres, things visible and invisible. He does it for the ma- nifestation of his own glory and greatness, which arc displayed by the alacrity, the joy, and zeal, with which such noble and exalted creatures fly at his command. He does it to show the dignity and ele- vation of Jesus Christ. This blessed Saviour is ex- alted " far above all principality-, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come ;" (Eph. i. 22.) and is made the prince, the head, and the governor of the angels. If then you are but little aflfccted when you consider Jesus as the Head of the church on earth, raise your thoughts to heaven, behold the splendid hosts of angels that are there subject to him, and are employed by him for the service of his peoph' ; and you cannot but be im- pressed with a sense of his dignity and greatness. For these and similar reasons God uses the ministry of angels. 2. This ministry is not connnilted to a lew hun- dred, or a few thousand, of the heavenly host. Ivicli one of the various orders ol" angels, Irom the lowest rank to the highest archangel, is sent forth for ihi* MISCELLANEOUS. 411 benevolent purpose. " Are they not all ministering spirits ?" 3. Perhaps it is difficult to tell the precise period at which they begin to exercise these offices of cha- rity, towards those who, according to the eternal purposes of God, shall be heirs of salvation. It is probable, however, that their care commences the moment the soul is infused into the body, " Thou hast covered me," says David, " in my mother's womb." The providence of God is then thus early extended over his children ; and why may we not suppose that those angels, who in after-times are the instruments of God's providence, serve the same purpose at this early period, and defend, strengthen, and cherish the chosen heir of heaven, even before it has seen the light .'^ Why may we not suppose that other angels, besides the one who gave direc- tions to the wife of Manoah, respecting her conduct before the birth of Sampson, (Judges xiii. 13, 14.) may have invisibly watched over other mothers be- fore their offspring opened their eyes upon the world .f^ This, we say, is probable, but it is certain that the holy angels watcli over children in their t'enderest years. " Take heed," says our blessed Lord, " that ye despise not one of these little ones; for 1 say unto you, that in heaven their angels do al- ways behold the face of my Father, who is in hea- ven:" (Matt, xviii. 10.) a text to be understood of those little in age and growth, as well as of converts who resemble children in docility, humility, and harmlessness. No one can think of all the perils of children, and ail the exposures of youth, without being astonished that, notwithstanding his ignorance and heedlessness, he has been carried through them ^iJJ, much more safely than he could have been bv 412 SERMON CXLV. the greatest human prudence. This astonishment is not removed till we remember that heaven is ob- servant, that angels are vigilant. The care thus early commenced, ceases not dur- ing any of the periods or vicissitudes of* liic. In the dreariness of* old age, as well as in the vigour of youth; in the languors of disease, as well as in the season of health; in the gloom of afHiction and sor- row, as well as in the sunshine of prosperity and joy ; when the night seals up our faculties in sleep, or when we awake refreshed from our slumbers; at all periods, and in all places, angels missioned by the Almighty surround us, and their ministry is not for a moment intermitted, until wc arrive at the abodes of the blest. 4. The objects of this ministry are all " those who shall be heirs of salvation." The ungrateful neg- lecter of God cannot hope for this privilege. The holy spirits may perhaps extend a general care over the wicked, but they will not exercise this tender and kind afTection upon those who outrage and in«- suit their master. " The angel of the Lord encamp- eth round about theni''^ only '■'- that fear him.'''' (Ps. xxxiv. 7.) No, unhappy man ! who hast no part in the blood of Christ, who hast no love for this Sa- viour, who habitually disregardest his laws ; to thee no angels minister, except those that have ascended from hell, and that strive to lead thee thither. Thou dost not participate in this inestimable bU^ssing of the pious ; thou hast no right to the consolations of this discourse. 5. But what is the nature., and what are the acts of this ministry } These angels ^fmrJ a«(/y;ro/cf/ us in dangers; un- seen by mortal eyes, they often interpose in our be- MISCELLANEOUS. 413 iialf, and powerfully defend us. Many an arrow that flieth in secret, is averted by their vigilance ; many a calamity that was just rushing upon us, is warded oflfby their care. When Lot and his family were in danger of perishing in Sodom, the angels directed them to a secure retreat; (Gen. xix. 15 — 17.) when the king of Syria resolved to destroy Elisha, angels delivered the prophet from peril ; (2 Kings vi.) the three Hebrew youths in the fiery furnace, and Dan- iel in the lions' den, were preserved by the ministry of angels ; (Dan. iii. 25. and vi. 22.) and Peter and the apostles were by the same means rescued from prison. (Acts v. 1 9. and xii. 7.) And lest we should suppose that these interpositions were made only for extraordinary persons, and in extraordinary cir- cumstances, we are told in general terms by the Psalmist, in a text which has already been quoted, "The angel of the Lord encampeth round about those that fear him, and delivereth them." And in another psalm he assures the pious man, " God shall give his angels charge over thee to keep thee in all thy ways : they shall bear thee up in their hands lest at any time thou dash thy foot against a stone." (Ps. xci. 1 1, 12.) In all our ways then that are good, and in every step that we tread, we have the care and ministry of tutelary angels; they are our ordi- nary defence and guard; and in all our justifiable undertakings we may say, with as much confidence as Abraham, " The Lord before whom we walk, will send his angel with us, and prosper our ways." (Gen. xxiv. 40.) It is true that, notwithstanding this care, the right- eous sometimes suffer afflictions; but these are af- flictions which are sent in mercy, for the cultivation of their faith and holiness; and which the angels. 414 SERMON f XLV. who act only according to the commands and good pleasure ol" God, cannot prevent without violating their duty both to their Lord and to tlie objects ot their charge. But even in such circumstances, tlie angels arc not careless and indillerent spectators; they give support to the pious under these sorrows, and remove them when the merciful ends which God intended by them have been accomplished. Yes, in all our alllictions and distresses, they be- stow the most precious consolations. Thus they minis- tered to Jesus Christ, according to his needs in his agony in the garden ; and wliat they did for the hccul they perform for the members., so far as God sees it is expedient. Tims they comlbrtcd and encouraged the des^^onding Elijah. (1 Kings xix.) Thus they brought joy to the soul of Peter, confined in prison. (Acts xii. 7.) Thus they supported Paul, amidst the fury of the tempest. (Acts xxvii. 2.3.) And no doubt they often perlbrm the same kind offices to Christians in the present \.h\y., cheering them when dejected, and encouraging them when bowed down. For this office they are admirably qualified from the tenderness of their natures, {wncx a more intimate ac- quaintance with the state of our souls than our earthly friends can have, from the more rapturous consolations which they bring, from the easier ac- cess they have to our spirits, and from the imj^ossi- bili*y of excluding them from the solitary sullerer, to whom human sympathy is prohibited. In vain will the tyrant strengthen the walls of the dung(^on in which the servant of God is laid, and surround it by hisiruards; all his ellbrts cannot shutout these mes- sengers of heaven. The angels suu^i^rst holy thonghls, and incite to piotis actions. As the evil spirits continually attempt to MISCELLANEOUS. 413 seduce us into sin, so the blessed angels strive by their monitions and excitements to preserve and ad- vance us in holiness. And as the criminal sugges- tions of the former are not often distinctly perceived, because they are rendered effectual only by being mingled with our corruptions, so, on the other hand, it is equally difficult distinctly to perceive these an- gelical impressions, because they concur v^'ith that principle of grace infused by the Holy Ghost. Satan and his angels perpetually compass the earth, seek- ing whom they may devour, spreading snares and temptations for the pious; the angels of God stand prepared to resist all their assaults, to admonish and support the believer, who might otherwise be over- come. As they rejoiced in the iirst repentance of the sinner, (Luke xv. 10.) so they afterwards delight to further him in goodness. The angels minister to believers in the hour of death. In this last conflict with the king of terrors, they surround the bed of the Christian to comfort and assist him, to drive off the powers of darkness that would harass and distress him. As they stood by the Redeemer in his agony, so they are with his followers in their last and greatest need. They mingle the song of triumph with the sighs and tears of our relatives and friends, and rejoice that, "havin«- ibught the good fight, and kept the iliith, and finish- ed our course," we arc about to receive the crown of victory. At the moment when the soul is sepa- rated from the body, they joyfully receive it, defend it from the bands of apostate spirits who wouil wil- Inigly seize it, and bear it exulting co the thro:;e of God. Thus they carried, the spirit of Lazarus to the bosom of Abraham; (Luke xvi 22.) thus they wafted Elijah through the opening clouds to the re- 416 SERMON CXLV. gions of glory. (2 Kings ii. 11.) Th^y present the happy spirit to their common Lord ; they strengthen in the worlJ of love the fellowship which was begun on earth ; they unitedly raise the anthem of ever- lasting praise to the All-Merciful and the Redeemer. At the resurrection and final judgment they are still employed for believers. It is not their office to raise the bodies of the saints : this is the effect of Almighty power, and is peculiar to the Deity : but at the consummation of all things, they will attend and make preparations for the great events that then w ill be transacted ; they will descend from heaven with their Lord, when " he shall come in his glory, and all his holy angels with him." (Mat. xxv. 31.) They will be employed in summoning the sleeping dead to appear. "The voice of the archangel" (1 Thes. iv. 16.) will penetrate every grave, and the rest of these glorious beings will add to the solemnities of this event : for Jesus " shall send his angels with a great sound of a trumpet, and they shall gather to- gether his elect from the four winds, from one end of heaven to the other." (Mat. xxiv. 31.) They ac- company the souls of believers to their former bo- dies. Over these bodies it is not improbable, from the conduct of Michael, (Jude 9.) that they had some charge during their separation from their spi- rits; and now the soul which they had conducted to heaven, they re-conduct to its former tabernacle. They "sever the wicked from among the just;*' (Mat. xiii. 19.) they witness and approve the sen- tence which God pronounces; and ascend to immu- table felicity with the redeemed ; who, perfectly delivered from ignorance, sorrow, anil sin, have no longer need of their directions, their consolations, or tjieir incitements to holiness. Then thev fall to- MISCELLANEOUS. 417 gethcr with adoring gratitude before the Lord, and celebrate that sublime worship which was seen in vision by the beloved disciple : " I beheld and I heard the voices of many angels round about the throne, and the Hving creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a loud voice : Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing!" (Rev. V. 11,12.) Such are some of the principal occupations of the blessed angels towards believers. We might enu- merate severalother offices of love, did the limits of our discourse permit it ; but we have mentioned enough to show the high privileges of those who shall be heirs of salvation. We might have added many probable conjectures ; but we chose rather to adhere to what is plainly and unequivocally taught in the word of God. III. This subject is full of useful instructions. It is not presented to you merely to amuse your imagi- nations, but to correct your feelings, and regulate your conduct. 1. We are bound to love, to reverence, and to imitate these angels. While we abhor that supersti- tion and impiety which renders to them the worship due only to God, let us be careful to cherish for them those sentiments which their characters and their relations to us require. , Every thing that tends to excite love^ is to be found in them. Do we love those objects that are excel- lent in themselves ? Surely then the holy angels deserve our affection, in a higher degree than the most perfect of mortals, sirtce they are far more VOL. IV. .53 iiii feERMON CXLT. amiable and exalted, have far more ot" the image oi God and of moral beauty, incomparably exceed in knowledge and benevolence any of our friends on earth. Do we love those persons who are tenderly attached to us ? The blessed angels have a special affection for us ; as the fond parent, or the pious pastor, has a peculiar love for the family or (lock which God has committed to him, so these spirits feel a warm, a distinguished affection for tliose who are made, by the appointment of the Lord, their special charge and care. Besides, as they love God with greater intensity and ardour than we do, they, for the sake of God, must more warmly love those who bear his image. Do we love those whose state, pursuits, and inclinations, are similar to our own ? The angel and the Christian are servants of the same God, members of the same immortal society, having the same Jesus as their common head, engaged alike in glorifying the Lord, and obeying his com- mandments. Every motive, then, capable of ex- citing love, should fix our attachment on them ; and sweet indeed is the communion of a believer with these spirits, in the exercise of mutual affection ! Let us also reverence them. " Wheresoever you are," said one of the fathers, " reverence the angels.'** Let us remember, that in our most retired moments, in our most secret solitudes, we have these as our companions, and therefore let us not dare to do anv thing which we would blush to perform in the pre- sence of tlie most holy and virtuous of mankind. And especially let us exercise this reverence for them when we are engaged in the worship of God : then they are peculiarly present with us: and though the} do not come as preachers of the gosj)el, this being committed to sinful men, lliat they might more deep MISCELLANEOUS. 419 iy sympathize with tliose in the same situation by nature with themselves, and that their success might be ascribed only to God, yet the angels are care- fully observant of" our devotions. Remember then, in your approaches to God, not only the greatness and holiness of the Being whom you adore, but also the dignity of the companions who join with you ; the zeal, the constancy, and the joy with which they serve their Maker. This remembrance will animate you to exertion, that there may not be too great a discordance between your praises and prayers, and those of your fellow-worshippers. If we thus love and reverence, we shall be care- ful also to imitate them : like them, we shall make it our chief delight to obey and glorify God, and shall esteem it our highest title of honour to be his ser- vants. We shall strive according to our daily prayer, to do " the will of God on earth, as it is done in hea- ven." With David, we shall, from the consideration of their employments, rouse up our own souls to the same occupations ; and having exclaimed, " Bless the Lord, ye his angels, that excel in strength," we shall fervently add, " Bless the Lord, 0 my soul !'' Like these benevolent spirits, we shall make it our delight to succour the afflicted, to console the un- happy, to confirm the wavering, to direct the doubt- ing. When so elated with pride by those distinc- tions made between us and others, by nature, or providence, or imagination, as to regard those be- neath us with contempt, and refuse to interest our- selves in their concerns, let us think of the angels: though far more elevated above the highest of our race than any man can be above his fellow-worm, yet they condescend to minister unto us; to extend their sympathies and attention even to a Lazaruc. 120 SERMON CXLV. whom the rich man treats uitli disdain. Let us cul- tivate this same condescension and tenderness, ii %ve would be Iruly great. 2. The ministry ofangels demands our gratitude to God. '' The Lord forgive me,*' says the excellent Bishop Hall, " lor that among my other offences, 1 have suflered myself so much to forget, not only his divine presence, but also the presence of his holy angels. It is, f confess, my great sin that 1 have fdled up my eyes with other objects, and been slack in returning praises to my God for the continual as- sistance of those blessed and beneficent spirits, who have ever graciously attended me without intermis- sion from the first hour of my conception to the pre- sent moment ; neither ever shall, I hope, absent them- selves from my tutelage and protection, till they shall have presented my poor soul to her final glory." We liave all of us need with him to supplicate forgive- ness for this omission: wlien God honours us with the attendance of his own glorious retinue, commis- sions the brightest orders in creation to serve as. guides, instructers, and comforters to us, shall no gratitude swell our hearts, shall no thanksgivings burst from our lips for this tenderness and love? Shall not '• men praise the Lord for his goodness, for these his wonderful works to the children of men .'^" We frequently speak of the power and malice of evil spirits, and of the temptations with which they assail us : why then do we forget the assistance of the good angels, except that we more easily retain the remembrance of injuries than ol mercies; or that we think to excuse ourselves by casting the blame of our sins upon Satan, while \\c \\in\\t\ re- serve to ourselves all the glory of our good deetl* " Are these dispositions becoming a believer? MISCELLANEOUS. 421 3. This subject should solace the believer in all his dangers and distresses. However numerous or powerful may be your foes, you may always con^ fidently use the language of Elisha when he was en- compassed with hostile troops, and w^ithout any visible means of deliverance, " They that be with us are more than they which be with them." (2 Kings vi. 16.) In the midst of your perils, if your eyes were opened like those of his servant, you would behold the angelic band surrounding you, and all your apprehensions would be dissipated. By that faith which " is the evidence of things not seen," contemplate at all times these holy beings, vigilant, benevolent, powerful, and faithful in the discharge of the office committed to them : to the reproaches of the ungodly, oppose the approbation of these witnesses of your conduct ; when your heart is pained by the blasphemies of the impenitent, think of their hallelujahs to the God whom you love : under infu-mities of body, anticipate the time when •' this tabernacle shall be dissolved," and you shall resemble them ; when bereaved of friends, recollect that these your oldest, your most tried, created friends, still are with you ; when persecuted or op- pressed, recall their conduct to those who in former times were in the same situation ; when about to enter into eternity, rejoice at the purity, the tender- ness, the zeal of the companions with whom you shall for ever dwell. 4. Despiser of the grace of Jesus ! in what manner do these angels regard you ? They were innocent : for them it was not necessary that Jesus should die, that the blood of the covenant should flow; yet they treated not his atonement with indifference ; they announced his birth with rapture to Zechariah, to 122 SERMON CXLV. the virgin, to Joscpli, to the slieplicnls; tliey de- scended from heaven to felicitate the earth upon it; they attended the Redeemer in the wilderness, and the garden: ihey rolled away the stone from the sepulchre, that mortals mi»i;lit learn witli joy that the Saviour had risen from the dead ; they were with him when he rose refulgent from the holy mountain ; they still make his praise their tlieme and their de- light ; and notwithstanding the extent of their pow- ers, they see such glories and such wonders ol love in the mysteries of redemption, that they constantly search more deeply into them. (I Pet. i. 12.) If such have heen their sentiments and conduct, notwith- standing they were secure without the sacrifice of immanuel, with what mingled indignation and pity must they look at you ? What must they think of the haseness, the ingratitude, the madness of your conduct.-^ Could tears be shed hy them, they would surely weep, when they beheld guilty, unhappy mortals, exposed to a misery that has no other bounds than eternity, yet despising the grace that would save them, neglecting that Redeemer who died for them, breaking through Iho restraint.-- that divine mercy has placed between them and the work! ol" torments, and wading through the blood of Jesus tlowing between them and hell, that they may seize upon damnation ! Oh ! be not so ungrateful to your Lord, such cruel enemies to your own felicity. At last renounce your sins, and acccjit the olhrs of salvation; then the angels, who are now in the midst of us, shall rejoice over you, and shall ^houl. »• Our brother was dead, and is alive again; ho >vas lost, and is found." 5. Finally : how much happier is the meancbt and most des])ised Christian, than the most prosperous MISCELLANEOUS. 423 sinner ? Ye worldlings ! who are surrounded with riches, with dignities and acquirements, come, and for a moment compare your situation with that of the humble followers of Jesus. EnHghtened by the revelation of God, I look at invisible things : you both are surrounded by bands of powerful spirits ; but the host that attends you has risen from hell ; they flatter and delude you that they may lead you into the abyss ; they tell you that religion is useless, or false ; that there is no necessity of a strict regard to the duties of piety ; that the threatenings of the gospel need not terrify you ; that you may be saved without a change of heart, the application of the blood of Jesus, and the influences of the Holy Spirit : thus they whisper to you; you believe them, and charge God with falsehood, who has taught you otherwise ; you follow their suggestions, and pre- pare to share their fate : shortly death will come ; stripping you of this body, it shall remove from your eyes that veil which hides from you your present companions : they will seize upon your shuddering soul, and while they, the fierce executioners of God's wrath, exercise upon it their malignant fury, they will laugh you to scorn, because you were so foolish as to believe them, when God and his Spirit, and his people, and his ministers, warned you of your danger. This is your situation, unhappy man ; contrast it now with that of the humble Christian whom you despise : the most glorious and holy part of creation daily and nightly encamp around him ; feel for him the most ardent affection; guide him during all his pilgrimage ; and when death comes, own him as a brother, and carry him in triumph to their Lord. Sinner, I appeal to your own conscience, which of 124 SEKMON CXLVli these two states is preferable ? Ah ! you cannot avoid wishing for the lot of the righteous ; hasten, then, and seek the favour of the Lord of angels, and of Jesus Christ their prince. Thus, and thus only, will they become your friends. SERMON CXLYFe HEAVEN. Matthew xxv. 34. Vhcn shall the King say laito them on his right hand, Come, ye blessed of my Father, inherit the kingdom prcr pared for you from the foundation of the world. The moralists and divines of every age have made i'rcqucnt lamentations on the shortness and misery of human life. Man rises into being, enjoys some happiness, experiences much sorrow, and then sinks into the " house of silence." But shall the light never dawn upon tiie dreary cearments of the tombr Shall corruption for ever prey upon the mouldering carcass .'' Shall death hold his victims in bonds that shall never be broken ? No : for as " it is appoint- ed unto all men onc(; to die," so " after that cometh the judgment;" at the sound of the trump of God. the dust so long inanimate shall spring into nex'^ MISCELLANEOUS. 425 life ; and at this second advent of the Redeemer, the tenants of the grave shall appear before his sacred tribunal. My text is taken from a description of the events subsequent to this resurrection ; to this resurrection, so terrible to the wicked, since to them it is the commencement of eternal perdition; so joyful to the righteous, since it secures to them endless felicity; so interesting to all men, since it irreversibly fixes their destinies. All nations being gathered together before the judgment-seat of Christ, the actions of their past lives being accurately examined, their true character being displayed, and the most con- cealed motives of their conduct being exposed to the view of the assembled universe, the Judge Avith infinite benignity, shall address the pardoned and redeemed sinners whom he acknowledges as his children, and shall say, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." My sole object in discoursing from these words, is to point out the constituents of that future felicity, which is here promised by the Saviour; the expec- tation of which is the prop and support, the conso- lation and triumph of every Christian. Such a sub- ject is of immense consequence. It is necessary to know the nature of our future enjoyment, that we may see the propriety of those self-denying duties enjoined by the gospel as means for its attainment, and be thereby induced sincerely to perform them : that the hopes of it may teach us to purify our souls, and may comfort us amidst all the trials, the agita- tions, and afflictions of life ; and that the frequent contemplation of it may prompt the ardent tribute of gratitude, thanksgiving, and praise to that God who VOL. IV. 54 126 SERMON CXLVr. has provided it lor us, to that Saviour who has pour- ed out his most precious blood to remove those ob- stacles to our salvation which were otherwise insu- perable, and to that Holy Spirit who sanctifies and prepares us for heaven. It is almost unnecessary to premise that whatever I can say on this theme, will fall infinitely below my subject. The painter who should essay to display upon liis canvass the brilliancy and lustre of the sun, would be certain of failing in the attempt: how much weaker, when compared with the bright ori- ginal, must be the most elevated description of those felicities, which even Paul, who had been caught up to the third heaven, declared to be unutterable, and of which the beloved disciple who had lain in the bosom of the Saviour, asserted, " It doth not yet ap- pear what we shall be." Nevertheless, some idea may be had of this glory to be revealed, by consi- dering that it includes the renewal and glorification of the body; the expansion of the understanding:, with proper objects for its employment ; the perfec- tion of holiness, with a sufficient sphere for its exer- tion; the removal of every species of misery; the blissful society of angels and the spirits of just men made perfect; the vision and fruition of God and the Redeemer; and the certainty that these enjoy- ments shall be eternal. 1. In heaven the bodies of the saints shall be renewed and glorified. Corruption may prey upon them after they are laid in the dust; the particles wliicli com- pose them may be scattered over every part of the earth, yet the Almighty will re-assemble these par- ticles, and our bodies will rise essenfialhj the same as (hey were when laid in the grave. But as tliey will he reared again by the Lord, in order that they raav MISCELLANEOUS. 427 partake of his mercies throughout eternity, it will be necessary, lest they should be overborne by the abundant communications of his love, that certain changes should take place in them, which, without destroying their identity, will infinitely ennoble them. As in the spiritual resurrection, God does not create a new soul, but sanctifies that which was dead in sin, and gives it new principles, desires, and affec- tions; so in the natural resurrection he will not create a new body, but will give to that which has lain dead in the tomb, new qualities and more ex- alted properties. Natural reason, unaided by reve- lation, cannot establish the doctrine of the resurrec- tion of the dead ; much less can it teach us the pre- cise changes that shall then take place in the bodies of believers. The Scriptures, however, are suffi- ciently explicit on this subject. St. Paul tells us, in the 15th chapter of the first epistle to the Corinthi- ans, the body " is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness^ it is raised in power; it is sown a natural body, it is raised a spiritual body." And in the 3d chapter to the Philippians, he informs us, that " Jesus Christ shall change our vile body, that it may be fashioned like unto his glo- rious body." In these two passages we have a sa- tisfactory and clear enumeration of the principal differences between our earthly and heavenly bo- dies. Our earthly bodies are corruptible^ subject to innumerable disorders, advancing daily to that state where they must loathsomely putrefy : our heaven- ly bodies, like the souls which shall animate them, will be incorruptible and immortal ; disease and lac- guishment shall never assail them ; death shall have no power over them. Our earthly bodies are com- 428 SERMON IXLVI. paratively dinhonouruhle and vile; unlike to that of Adam in Paradise, lliey are through our sins, expos- ed to deforinily, defects, and defdement. Our lieaT venly bodies will beam with glory ; they Avill, (as our Saviour assures us,) shine forth as the sun in the kingdom of our Father ; they shall be lustrous, like the face of Moses when he descended from Sinai, or like that of Jesus when he was transfigured upon Tabor. Our earthly bodies are weak ; our strength at best is inconsiderable and frail; it daily decays through the infirmities of age ; and is liable to be destroyed by innumerable circumstances. Our hea- venly bodies will be of vast and astonishing power and /orcc, which shall be unmingled with impotence* and unexposed to diminution. Our earthly bodies are natural, or (as tlie original word also signifies,) animal ones ; fitted for the low functions of animal life. Our heavenly ones will be sjnritual ones, fitted to aid in the employments, to participate in the de- lights of an immortal spirit in its highest state of per- fection. Our earthly bodies, (it is the last and most important idea which St. Paul gives us on this sub- ject,) are like that of fallen Adam: our lieavenly bo- dies will be made conformed to that of our blessed Sa- viour. Not to that with which he travelled through Judca, experiencing misery, distress, hunger, pain, all the innocent infirmities of our nature; not to that tvhich sunk dow n in agony at Gethsemane, and bled upon the cross: but to that in which he rose re- bplendenl from tlie holy mountain, to that in which he shall come at last to judge the universe. O! blissfid change, when wilt thou arrive ! when shall these poor, feeble, disordered frames be thus ennobled and glorified through the grace of oin God ! iMlSCELLANEOUS. 429 2. And as in heaven our bodies will be thus re- newed, so also shall our knoivledge he increased^ our understanding be inconceivably strengthened^ and be perpetually employed upon the noblest objects. •' Now," says St. Paul, " now we see through a glass darkly, but then face to face ; now 1 know in part, but then shall I know even as also I am known." The cultivation of the understanding af- fords us even here one of the highest gratifications which we can enjoy. There are few pleasures su- perior to those which are felt in strengthening the mind by study and meditation ; in pursuing and apprehending truth ; in passing from one discovery to another, and making each step of our advance- ment the foundation of further improvement. But. alas ! these pleasures have that imperfection which belongs to all earthly objects, and are mingled with many cares and difficulties. The weakness of our powers makes it necessary for us to proceed in our investigation after truth, by slow and laborious ad- vances; to trace the mutual connexion and depen- dence of things by perplexing and painful deductions, and to stand in constant guard against prejudice, against the senses, against the imagination, against the passions, against the natural defects of our mind, which might lead us into error. And after such con- stant vigilance, after the sacrifice of health, of riches, of social enjoyments, of a thousand pleasures, what is gained ? We know a few things superficially and indistinctly : we perceive many things, concerning which we must hesitate and doubt : we behold in- numerable things which we will not be able to com- prehend by all our labours and researches. *' Our attainments in science reseilible those stars that ap- pear in a dark night ; they at-e a few luminous points '1^0 SERMON' CXLVl. scattered at a distance from each other in a sky which is otlicrwise gloomy and obscure.*' Oh ! how painiul is it, my brettiren, thus to desire truth, to pursue it, and yet almost always to fail to appre- hend it ; to find ourselves almost always baffled, dis- appointed, doubtful, or ignorant. It will not be so in the future world : tliere our understandings will be so strengthened, and the depths of nature, of provi- dence, and grace be so unveiled to us, that the de- cisions of reason will be equally easy, quick, and certain: there no prejudice will mislead us, no pas- sion will delude us, no trifling objects will distroct us, no cumbersome body will weigh us down to earth; but the mind, privileged from error, shall travel on from truth to truth, from attainment to at- tainment, with increasing delight through intermina- ble ages. O Christians ! how pure and serene, yet how rapturous will be our pleasure, when God shall give us in heaven that reality, of which the delights of science on earth were but the shadow. Contem- plating God, the eternal source of truth, we shall be- hold truth itself unve^ed and unclouded. " Our at- tainments will no longer be a few luminous points scattered here and there amidst an otherwise gene- ral obscurity, but a day witliout shadow, an ocean of light.'' Then the order, the harmony, tin* nni\ ersal beauty of nature shall be developed to ns : then we shall see and adore in tlie whole conduct of J*rovi- dence, which is now so impenetrable to our feeble capacities, displays of infinite wisdom, of power, and mercy, AAhich will till us with achniralion and love. Then those mysteries of grace, which angels desire to look into, shall be more fully unfolded to us than they could be by the united wisdom of all the inha- bitants of earth. Then we shall study in tkcmsdvcs MISCELLANEOUS. 431 those perfections of God which we now see onlj through the medium of his works, which we now adore, though we so inadequately comprehend them. And how dehghtful will it be, to be per- petually occupied with this exhaustless study ! how joyous, to have the mind ever unwearied by the in- tensity of its application, prying deeper and deeper into the perfections of God; how ravishing, thus to be occupied by infinity, to be lost and swallowed up by the greatness and immensity of the attributes of Jehovah ! 3. As the bodies and the minds of the blessed shall be thus improved, so also shall their holiness be perfected, and their wills be brought into a complete subjec" tion to the will of God. There, " nothing that defiles shall enter;" there the " spirits of the just" are " made perfect." Believers, how delightful a pros- pect is this ! You daily mourn over the remains of corruption within you ; you daily lament that your will is so perverse, that your affections are so disor- dered, that temptations still have so much strength over you : wait but a short time, and glory shall en- tirely abolish in your souls the existence of that sin, the dominion of which has already been destroyed by grace. You will no longer complain of " a law in your members warring against the law of your mind," nor " of the lustings of the flesh against the Spirit:" you will no longer be obliged to exclaim with the apostle, " O miserable man that I am, who shall deliver me from the body of this death !" for it shall be thoroughly removed by the Saviour when you are put in possession of eternal life. There you will not sin ; for all those causes which here lead into guilt shall be unknown. ' There., is no evil socie- ty to entice you by their licentious prinriplr? or their i'3'1 SERMON CXLVI. irreligious conduct; you will be surrounded by none but tlie holy : there, is no carnal body to tempt you to fulfil its lusts ; your body will be so spiritualized as to be entirely under the direction of a purified and pious soul: there, is no mistake as to your duty, for " in God's light you shall see light:*' there, is no for- getfulness oftlie presence and inspection of God, for you will be ever encircled by his brightness and glory : there, is no evil world to ensnare your afTcc- tions by its false lustre; its riches, its pleasures, its honours, will be more contemptible than the play- things of a child, when compared with the beauties of the New Jerusalem : there, is no Satan to deceive you ; he gained admittance into Paradise, but from lieaven he is eternally excluded : there, tliore is no in- termission of the divine influences; here they tail upon you drop by drop : there tliey shall pour upon your souls in a rich and unfailing torrent. In short, nothing will tiiere remain which can in the most re- mote manner incite us to sin. No David will there have to lament his Aills, no Peter to weep for his de- . nial of his Lord, no Christian to pray, " Lord, lead us not into temptation." Every sincere believer shall then stand up in luunble triumph; and whilst he as- cribes his victory to the unmerited grace of God, shall rejoice tiiat he has at length arrived at thai state of complete purity for which he has so long wished, and prayed, and laboured ; that every incli- nation contrary to his duty is now completely taken away; that In- shall no longer have to complain of the blemishes and sins that attend his best perform- ances; that he shall never more have to lament the coldness and hardness of his heart; hut that his soul shall biu'n uncea-^ingly with the warmest love to- wards God, and (hf pMre--l lu•ne^ r.l(Mu,o towards all MISCELLANEOUS. 433 his fellow-creatures. Saints of our God who have already arrived to this happy state, blessed indeed are ye ! whilst ye have entered into the port of rest, we are still exposed to the fury of the tempest ; whilst ye have received the crown of victory, we are left to conflict with enemies and dangers. 4. Sin being thus completely abolished, all that misery and sorrow which entered into the world by sin, shall be abolished with it. This is another constituent of the heavenly felicity. Christians, no pains or infirmities of body shall there afflict you ; after your convulsive struggle with death, they shall be felt no more : no anguish or grief of mind ; for your fullest desires will be satisfied. There will be no wicked men to vex you by their unholy deeds ; no revilers to mock at you for your attachment to vital godliness; no slanderers to wound your good name, or to charge you with hypocrisy ; no mali- cious enemy to oppress you ; no unfaithful friend to grieve you. You will no longer have to watch by the sick bed of an expiring relative, and receive his last breath, or to weep in anguish over his grave. There will be no widow or orphan to be consoled ; no hardened sinner to warn ; no brother afflicted by want, by sickness, or oppression, to be lamented ; no blemishes or falls of the pious to be bemoaned. You shall partake of a joy that shall be unmingled with sorrow; of a joy worthy to be the gift of a God ; worthy to be the purchase of the blood of his Son. Then, as the voice from heaven declared to the beloved disciple, " God shall wipe away all tears from your eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the foriher things are passed away," (Rev. xxi. 4.) and in their stead will be VOL. IV. 55 431 SERMON CXLVI. '• iulncss of jov and pleasures for evermore;" " for tlic Lamb wliiili is in the midst of the throne shall feed you, and lead you unto living fountains of wa- ters." (Rev. vii. 17.) Then the recollection of our past trials, instead of paining, shall afford us delight. As iVIoses from the top of Nebo. looking back on the dangers of tliat wilderness which he had traversed, was more gratefully affected by his present security ; as the victorious general feels renewed satisfaction by recurring to the perils which he has endured ; so shall our enjoyment be heightened by considering that our pilgrimage through this wilderness world, where we were encompassed by so many dangers, is for ever at an end ; that our warfare is finally and gloriously accomplished. Like Noah in the ark, when it had fixed on Ararat, we shall look from our secure height over the passage of a troubled life ; and the winds, the waves, the tempests being ceased, shall enjoy the everlasting calm of heaven. 5. Christians, if your natures were thus perfected, if you were thus delivered from sin and misery, you could not but be happy, yet this happiness would be incomplete if it were solitary ; God therefore has graciously resolved, that, in this eternal life, you shall have the sor'tety of wurels and ir/orijicd sainfs. The augds delight in your happiness. When man was first created, these " morning stars sang toge- ther, and these sons of God shouted for joy." (Job xxxviii. 7.) When the Saviour became incarnate for our salvation, a host of them appeared uttering praises and thanksgivings to God. (Luke ii. 13.) When a sinner rcpenteth, there is joy amongst them. (Luke xv. 10.) In the midst of the sorrows an«l temptations of our state, they minister to those that are heirs of salvation ; with what warmth, then. MISCELLANEOUS. 435 will they welcome us to their blissful society ; with what transport will they lead us to the throne of God and the Lamb ; with what joy will they relate the embassies of love which they discharged to us; the succours and deliverances which they unseen afford- ed to us, whilst under their protection we were training up for heaven ! We shall be united also to all the good men who have existed from the creation of the world. The scriptures clearly imply that we shall know all these saints in the kingdom of glory. Thus, you recollect that the apostle Paul consoles himself more than once with the prospect of meeting in heaven those who had been converted by his ministry on earth; that it is made a part of our privilege to sit down with Abraham, with Isaac and Jacob; that Lazarus immediately remembered the rich man ; that Peter, in the transfiguration, knew Moses and Elias, not- withstanding they had died so long a period before him. My brethren, how unspeakably consoling is this anticipation ; we shall be united in an immortal society with those with whom we have prayed, and suffered, and conversed, and gone to the house of God in company on earth ; we shall be re-united to the pious husband, or wife, or parent, or child, or friend, who have gone to the enjoyment of their Sa- viour, leaving us desolate and afflicted. And be- sides these former acquaintances, we shall meet with those whom the narrow span of our life does not permit us to see on earth. The patriarchs, the prophets, the apostles, the martyrs, the pious men who have animated us by their example or encou- raged us by their writings, shall there be our friends and companions. It was a Wish of St. Augustine, that he could have lived in the time of Paul, and 436 SERMON CXLVI. beheld him doHvcring his defence before Felix : he has seen, what is more desirable, St. Paid shouting the praises of redeeming love before the throne of the Most High God ; and we, too, my brethren, shall see him and all the holy men from whom we are se- parated by distance of time, if we, like them, are faithful to the death. We shall meet, too, all that are separated from us now by distance of place. In- terposing seas and mountains divide the children of God from each other in this our earth; we hear of many faitliful disciples of Clirist ifi the old world and the new, whose labours and exertions in the cause of their Saviour make us bless God that he has not left himself without witness in the midst of a crooked and perverse generation ; V)ut, alas ! we are pre- vented from associating with these followers of the Lamb, from being blest by tlieir society. But, Christians, we shall meet them hereafter, and shall never be divided from them more. Oh! who can conceive how delightful will he that intercourse which we shall then enjoy with all the blessed spirits, and with all the church triumphant. No ignorance, no unkindly affection, no irregular passion, no blind zeal, no narrow and selfish views, no divisions in sentiment, no slanderous tongue, shall impair our bliss; but the most exalted wisdom, the most spot- less purity and innocence, the most tender benignity and love, will be united in their highest perfection in every member of this heavenly society; through- out all of them there will be a complete harmony in judgment, in will, and in practice; all of them will be united in Ion e to that CJod, in gratitude to that Saviour, whose throne they encircle ; all of them will be so completely ceuuMited in alli'ction to each other, that the happiness of each particular one will MISCELLANEOUS. 437 become a common felicity. Selfish and censorious world ! what have you to compare with this enno- bling and rapturous intercourse, where every mind thus shines with light, and every heart thus burns with love ? 6. My brethren, this is a blissful society ; but what is it to the vision and enjoyment of God and the Redeemer^ with which believers shall be made happy in heaven. St. John assures us, that, hereafter, we shall be like God ; for " we shall see him as he is." The Saviour also has promised to the pure in heart that " they shall see God ;" and David expresses the same idea, when he exclaims, "I shall behold thy face in righteousness." Do you ask, what is the precise nature of this vision of God, and of the en- joyment which thence results ? We without hesi- tancy confess our ignorance ; for clouds and dark- ness are round about thee, great God ; we, short- sighted creatures, know but little of thy nature or thy essence ; we are totally unable to comprehend the manner of that intimate communion with thee which shall be the portion of thy saints ! But, my brethren, though we are unable to explain the par- ticular mode of this enjoyment, yet we know that he who has formed an infinite diversity of animated beings, can communicate himself to them in an infi- nite variety of methods. We know that in heaven his immediate presence will make us more sensibly feel his love ; that the emanations of his goodness will fill the utmost capacity of our souls ; that thence will spring unfailing and unspeakable delight. We know that, surrounded by his glory, tasting perpe- tually of his mercy, all our desires will expire in his bosom, and triumphs of joy and of rapture will suc- ceed. 438 SERMON CXLVI. And tliere too we shall be blest bv the presence of our gloritif'cJ .Saviour. *' 1 go,'' il was his conso- latory address to his disciples, "1 go to prepare a place for you; I will come again and receive jou to myself, that where I am, there ye may be also." " Father,*' it was his prevalent prayer in tlieir be- half, "Father, I will that they also whom thou liast given me, be with me ^here I am; that they may behold my glory which thou hast given me."' Yes ! we shall see that i:;lorifiod body, wliich he has taken into union with his divinity; that body, that eterrjal monument of redeeming love, which was once af- flicted, and bufTeted, and crowned with*thorns, and crucified ; but which now is raised to the hisfhest dignity and glory: those arms, which were extend- ed upon the cross for your salvation, shall be open- ed to embrace you ; that heart which was pierced for your oflences, shall glow with aflection to you ; he who wept over Jerusalem shall rejoice at your redemption. O what joy will you Icel in beholding him, who hath loved you so much as to give his life for you, living and reigning for ever and ever! what joy, after havijig loved, and adored, and served him below, to receive from his hand a crown of unfading glory, to be admitted into an intercourse with him, to dwell in his embraces, to hear him declare the scenes of wo and distress through which he passed to pluck you from the eternal burnings, and to con- fer the bliss of heaven upon you ! what joy, to follow him whithersoever he goeth, and to fnid in him a creator, a redeemer, a father, a tender friend ! Bles- sed Jesus ! this is the felicity which our souls desire. Enjoying thy presence and partaking of thy love, we cannot be unhappy; and separated Irom thee, we MISCELLANfiOUS. 439 ishould be miserable, amidst all the splendours of the new Jerusalem. 7. Finally, these pleasures, this glorious life, wiU be without decay and uulhoid end. They are not like the enjoyments of earth, which require to be per- petually varied that they may not displease by their uniformity. Here we can never be weary, since there is no defect in the objects enjoyed, no weak- ness in the faculties enjoying. Here there is no al- ternate succession of trouble and joy, no mixture of good and evil; there is no change, except by the augmentation of bliss. And as there is no decay, so neither is there any end. The blessed are not pain- ed by reflecting that these enjoyments can be torn from them, but triumphing in the security of the di- vine promises, they contidently exclaim, "• This God is our God for ever and ever !" This thought re- doubles their joys, and consummates their felicity. Thus, my brethren, I have endeavoured to give you an imperfect description of "the inheritance of the saints in light." But I must say with Job, " I have uttered what I understood not ; things too wonder- ful for me which I knew not:" for the future delights must transcend the most elevated conceptions that man can have of them in this dark commencement of his existence, incomparably more than the high- ecstasy, of which our nature is here susceptible, ex- ceeds the dull, the undistinguishable perceptions of the infant in the womb. Yet forgive me, O God, that I have degraded these glories by my unworthy representation of them ; and grant, that, hereafter enjoying them, we may, from our own experience, form more suitable conceptions of them. In reviewing this subject, let us, 1. Inquire whether we are- prepared for this feli- 1 10 SERMON CXLVl. city; whether at the hour of dissolution we shall enter into " tlie joy of our Lord,'' or, for ever hanish- ed from it. and lying in torments, shall see it only "afar otT,'" and behold It oidy with envy, with rage, and self-reproach. This question may easily be decided, if we will be faitliful in the examination of our hearts and lives. The Saviour who has pur- chased heaven for us, and who confers the crown of immortality, has plainly taught us who are the per- sons who alone shall dwell with him in glory. They are those, who having felt that they were wretched and undone, have fled to his cross for pardon, and to his Spirit for power to resist sin ; have given them- selves up to him in an everlasting covenant, and have accepted him as tlieir Saviour and their king; have chosen God and heaven and holiness as their portion, and have laid up their best treasure and their dear- est hopes there, " where Jesus is, at God's right hand;" have mourned over their remaining imper- fections, and have prayed, and longed, and laboured lor complete holiness. If when you die, this be not your character, so sure as God is true, you must be excluded from these joys, and all your sanguine hopes of heaven be for ever blasted. Notwith- standing the infinite mercy of God and the bound- less merits of Jesus, no unsanctified soul shall ever be admitted into the new Jerusalem. Strictly then try yourselves : dream not away your lives in car- nal security; be not satislied till you have evidence derived from that word of God by which you shall be judgrd, oi' your |)reparation for heaven; evi- dence that will uphold your sinking spirit when contending with (Im- last enemy, and that will bright- en as you approach the light of eternity; evidence that will stand the scrutiny of that holy tribunal MISCELLANEOUS. 441 where God will search deep into our souls, and where the mere name of a Christian will not be con- sidered as constituting Christianity. 2. We should be deeply humbled for our insen- sibility to blessings so immense, for the feebleness of our desires and longings for this felicity. We should naturally suppose that when such high joys were proposed to our hopes and expectations, the children of men would delight to lift the curtain which covers futurity, and gaze on the eternity of being, the consummation of holiness, the perfection of bliss, reserved for the pious ; that believers espe- cially, would perpetually groan to be delivered from these fetters of flesh, which hold their souls in thral- dom, and prevent them from mounting and winging their flight to the bosom of their Redeemer. But, alas! when we look around us in the world, how few do we perceive with these feelings and disposi- tion ! Almost all men regard this world as their coun- try, and consider themselves as inhabitants, not pil- grims in it ; they had rather be in the body than with the Lord ; and the presence of the Saviour, that presence which constitutes heaven, is the ob- ject of their dread. Ah! is this the disposition of a Christian ? Were these the feelings of a Paul, while panting for celestial joys, he cries, " 1 desire to de- part and to be with Christ, which is far better:" of a Peter, when with so much delight he tells the churches, " I must shortly put off this tabernacle, even as the Lord Jesus hath showed me:" of a John, who so joyfully responds to the Saviour, telling him, " I come quickly : even so. Amen, come Lord Jesus !" Let us imitate these holy men ; let us study to acquire such a temper as, will induce us to view VOL. IV. 56 , 44*2 SERMON CXLVI. life as a subject of patience and resignation, and death as a cause of triumph and joy . let us culti- vate those feelings so forcibly expressed by St. Augustine: '• O joy most ex(}uisite, most excellent, most comprehensive ; above which, in comparison of which, beside vvliich, there is no joy I Mhen shall 1 enter into thee, and behold my God that dweHeth in thee ! what is it that detains me from him whom my soul loveth ? How long shall it be said to my eager heart, * Wait, wait patiently ?' And now, O Lord, what do I wish and wait for? surely it is for my Lord and Saviour Jesus Christ; surely it is for thy coming to the marriage, that thou mayest admit me to the bride-chamber. Come quickly. Lord, nnd do not tarry ; come and unh^ck our prison-doors, that thy released may walk before thee with a per- fect heart ; come, my light, my Redeemer, and set my soul at liberty, that 1 may t^ive thanks unto thy holy name. How long shall I continue tossed on the waves of this mortal life, separated from thee !" Ah ! my brethren, can you who are contented with earth, who long not for a better portion, suppose that you will dwell with these men from w horn your temper is so discordant t 3. This subject is full of consolation for the be- liever. However severe may be your sufferings on earth, heaven Avill abundantly compensate you for them: fear not then the cross, since it will be suc- cei'ded by the 10> CXLMI. I OVE TO TIIF, SAVIOUR. John xxi. 17. He saith nnlo him the third lime, Simon^ son of Jy the stroke of death. '• Wiio shall separate us from lln- love of Christ .^ shall tribtjlation. or dis^fre*;''. or per- MISCELLANEOUS. 455 s€culion, or famine, or nakedness, or peril, or sword ? nay, in all these things we are more than conquerors through him that loveth us." It is true that this love is not always in the same vigour, that it sometimes languishes and puts forth but few acts ; but the prin- ciple always remains ; the soul still tends towards the Saviour, thirsts and longs for a closer union with him, and will not repose till it reclines on his bo- som. These appear to me the principal properties of love to Christ : let us now consider a few of its tj/'ecis. First Effect : j^ cheerful, constant, and universal obe- dience to his commandments. " If any man love me, he will keep my words," says the Saviour. Yes, love to Christ is always attended with a holy fear of of- fending him, and a holy desire of obeying him; be- lievers therefore are serious in inquiring what is the will of their Lord, and diligent in obeying it. This obedience is cheerful, because it is the labour of love, the service of a dutiful child, to which he is im- pelled by affection, and not the constrained per- formance of the affrighted slave. He who loves Clnist finds a present sweetness, as well as a future reward, in fulfilling the laws of his master. This obedience is constant: those who are animated by this heavenly flame are not satisfied with a perpe- tual vicissitude of sins and repentance, of repen- tance and sins; they are not contented, like those mentioned by the prophet, to swear now by the Lord, and then by Malcham ; to speak now the lan- guage of Canaan, and then that of Ashdod ; to go now one step forward in the path of duty, and then to recede another in the path of guilt : no, they strive for a uniform service, tliey desire steadily to per- 456 SERMON CXLVII. form the laws of Christ, and to ha\e their whole lives devoted to him. Tliis obedience is universal : they do not select from the commandments of Christ, those that are most agreeable to them, and neglect others; as Christ died for all sin, so they strive to die to all sin. They make war upon the whole host of iniquities; there are no Agags whom lliey wish to spare from the general devastation; no Dclilahs or Drusillas, favourite vices which cling around the heart, tliat they are not willing to throw from their arms with loathing; no sins so small, that they can view them without emotion; the very infants of this Edom they seize, and dash against the stones. Dif- ficulties, dangers, afllictions will not deter them from obedience: like the martyrs of old, they will not count even their lives dear unto them that they may win Christ; they will follow whithersoever he leads, " through evil report and good report," through ter- rors and temptations, throngli a sea and a wildrrness, througii fiery serpents and sons of Anak. ^^ hen in the discharge of their duty, they meet with sorrows from which nature recoils, love stronger tlian na- ture urges them forward, and makes them force their way through a iiost of woes rather thnn forsake their Master. Second Effect : ji love to every l/iing uhcrcOi/ Chrisi is displayed. This effect embraces many particulars. If Christ be loved, the Ihly Spirit who •• takes of the thini{s of Christ, and shows them unto us/' will be loved also ; we shall gladly elierisli his dictates and motions upon the heart; we shall listen to his voice directing us in our duty, w ith joy receive his testi- mony in the inner man, open our souls for the recep- tion of his infiuences, and be careful not to quench, to grieve, or resist him. If Christ be loved, his MISCELLANEOUS. 457 scriptures^ which contain his will, his promises, his threatenings, will be loved also : " O how love I thy law; it is my meditation all the day;" is the lan- guage of him who has this affection. If Christ be loved, his ordinances^ where he is wont to meet with his people, will be most dear : " How amiable are thy tabernacles, O Lord of hosts ; a day in thy courts is better than a thousand !" this is the senti- ment of their hearts whose affections are fixed upon Jesus, and who attend his ordinances, not to pay him a cold formal visit, but to enjoy delicious intercourse with him. If Christ be loved, his children^ who bear his image, will be loved ; " By this," saith the Sa- viour, " shall men know that ye are my disciples, if ye have love to one another." If we admire the per- fections of the Lord, we must delight to see these perfections enstamped upon any of his creatures; if we love him, we cannot be indiflerent to those who are the objects of his tenderest afTection. If Christ be loved, his cause and interest will lie near our hearts; if his mercies be despised, his authority contemned, his glories overlooked by a thoughtless world, his friends are deeply grieved, and exclaim with David, " Rivers of water run down mine eyes, because men keep not thy law;" or with Jeremiah, " Because you will not hear, my soul shall weep in secret places for you." On the contrary, if the cause of Christ flourish, if sinners be converted unto him, and his people excited to new diligence in his ser- vice, the souls of those who love him swell with higher and purer joy " than when their corn and their wine increase." In one word, whatever dis- plays Christ, though it be but a glimpse of him, is precious to those "who love himl ; whatever bears his VOL. IV. .58 458 SERMON CXLVIIi impress, though it be in a faint manner, is nio6t dear to their souls. Third Etibcl: .1 longing for his presence ; which is, neccBsarily, accompanied with a dchght in his so- ciety, and a grief for liis absence. There can be no love in us, if >ve do not thirst and pant alter his presence; if >ve do not desire that here beknv he wouhl come to our souls with richer communications of his grace and love, and that beyond the grave he would cause us ever to be with liiin. And if these be our sentiments, our hearts arc frequently breath- ino- tbrth sucli lan^uas-e as this ; ' Come. J^ord Jesus, come quickly; come, take possession of this cold and senseless heart; subdue it to thyself; destroy those sins which render me so unlike to thee; speak to me. tell me I am thine ; reveal to me more clearly the glories of thy person, the smiles of thy face ; let me once be assured of my interest in thy love, and then hasten the period when I shall be delivered from llir thraldom of llesh, and borne to that better world where I cannot but bo happy, since I shall be with thee.' These are the natural expressions of a heart that is inflamed with love; and if such be our sentiments, we must mourn and grieve whenever the Savloin- appears to depart from the soul; then the greatest profusion of outward blessings cannot com- fort us ; in the midst of them we shall still sorrow- fully seek the Beloved of our souls, exclaiming. ' O that I knew where [ might find him; 1 would go even to his mercy-seat!' And when at last he lifts upon tis the light of his countenance, when he says, " Fear not, I am thy salvation :" oh ! then his friends expe- rience a pleasure which they never did find, and which thev inner will find, in earthly delights; they cry out witli rapture, "' We have Ibund him whom MISCELLANEOUS. 459 our soul loveth ; we have found him, and will not let him go !" their exulting hearts break out into strains of thanksgiving, joy, and praise. Thus I have shown you, my brethren, the nature of true love to Christ. I pray you to apply the tests which have been given, to your own consciences; to suffer this matter no longer to be in suspense ; to form an immediate decision of this question, ' Do I love Christ, or do 1 not ?' It is too important a mat- ter to be in suspense, for heaven or hell hangs upon its determination. Be impartial, since yours is not the final nor supreme judgment; since your judg- ment must be reversed, if it be not according to truth. Do you still hesitate whether to form this decision ? Attend to the lid. head of our discourse. In which we will give you some motives to this love ; motives which are sufficiently powerful, if you will act as a reasonable being, to induce you no longer to protract a decision on this point. From the variety of motives which occur to me, I select only two : love to Christ is reasonable and pka^ sant. 1. Love to Christ is a reasonable duty. When we urge you to the practice of piety, we urge you to no- thing but what can be defended upon the principles of the coolest reason, but what is incumbent upon you as rational beings. It is essential to the heart to love ; it must cease to beat before it can cease to love : the only question then is, what shall be the object of its supreme attachment, the things of earth or the great Redeemer } I reply, it is reasonable that the Redeemer should possess this attachment, because he has incomparably greater excellences, has conferred upon yis inconceivably greater bene« 160 SERMON CXLVll. fits, and can do for us infinitely more than the things of earth. Tliese three ideas are so many proofs of the reasonableness of a supreme love to Christ. He has incomparably greater excellences. Accumulate, heap one upon another all the ({ualities whicli can captivate a feeling heart, they are all pertcclly com- bined in him. He is " the brightness of his Father's glory, the express image of his person." Every per- fection is found in him in a degree far beyciid the conception of the most exalted seraph ; the splendid host of glorified immortals can devise no liigher source of felicity than to behold, admire, and serve him. Summon up all the objects of earth on which your heart is fixed : place them by his side; do you not see that they diminish, that they contract to a point, to a nothing, when compared with him. On what article will you institute a comparison between these idols who possess your affection, and the mighty Saviour.'* On that of power ? His arm upholds the universe ; upon it universal nature fixedly hangs. On that oi' wisdom? His eye at one glance pervades, all being, and runs through the past, the present, and the future. On that of permanence ? " From everlasting to everlasting he is God." On that ot mercy? Angels confess that their faculties are too weak to comprehend his goodness, and their tongues too feeble worthily to celebrate it. V'es, if excel- lence and perfection be the ground of attachment. Jesus must have our hearts. Bui besides this, he also demands your attach- ment from the consideration of what he has done for you. Think of his benefits, and then tell me, is it not reasonable you should love him ? A lew years ago you did not exist; a few years ago this body which is so admirably constituted, this soul which MISCELLANEOUS. 461 is endowed with such noble faculties, were not in being: who then called you from the womb of non- existence and made you what you are ? Who but Christ, " without whom not any thing was made, that was made ?" Having created us, he also preserves us. . This nice and complicated machine which he has formed, would soon run into disorder if he did not continually touch its springs. If he were at this time to withdraw his supporting influence, in an in- stant, in the " twinkling of an eye," the voice of him who speaks to you would falter, would expire in death, and the ears of you who hear me, would be closed by the touch of dissolution. Is this all that he has done for us ? No, he paid the price of our redemption ; he submitted to woes unutterable to raise us to glory. Behold him in the garden crushed down under the weight of our sins, and experiencing agonies unutterable : see him on Calvary ; justice can find nothing in him to condemn, yet " he is smit- ten for us, and afHicted :" the cross is red with his blood ; our iniquities encompass him and stab him to the soul; the vials of divine indignation are pour- ed out upon his sacred head, and he exclaims in agony, " My God, my God ! why hast thou forsaken me .''■' Which of those earthly objects, which steal away your soul from Christ, has done as much as this for you ? And finally, what can they do for you in compa- rison to what Christ can and will do, if you give him your affections ? They can bestow on you only trifling gratifications whilst you are on earth, and they make no provision for that eternity which lies beyond the grave. All those things which you here love, and eagerly pursue, cannot, when you leap the gulf of time, interpose between you and eternal •i62 SKRMO.V rXLVII. inisory. Tlie dclicacios of Dives, (ho full barns ol" the rich ibol, the great po&sessions ot" llie young ru- ler, have long since ceased to dehglit iheni. The pomp of Horod, and the rhetoric ofTertullus, have not been able to hinder the (lames i'rom enwrapping their tortured bodies. F'oolish men ! had tliry fixed upon the Saviour those adcctions which were given to the world, they had now been triumphing in the regions of glory, instead of lamenting their misery in the dungeons of despair! Foolish men ! while they now cast a niouri:iul look across the impassible gulf which separates them i'rom heaven, they are obliged to confess that the world mocks its followers with delusive promises of happiness, while Jesus alone affords a felicity commensurate with tlie faculties, coeval with the existence of the soul. Unite all these ideas, and you cannot hesitate to acknowledge that it is reasonable for you to love the Saviour. I present you with a Second Motive : It is pleasant. Ye mortals, who in search of pleasure are pursuing airy phantoms which cannot satisfy you, are embracing vain sha- dows which elude your grasp, come and learn where true delight is to be found. The exercise of a true love for Christ, and nothing short of this, will render you happy. If earthly love aflbrds delight, how much more rapturous must be the sensations result- ing from divine love ! What joy springs from the interchange of affection between the soul and its Redeemer! What joy, to l)ehold his smiling face and pour out before him the warm elTusions of the heart! Yes ! in every situation of life the exercise of love to Christ aflbrds the purest satisfaction: but itg effects are more especially seen in those seasons? MlSCELLAIVEOtrS. 463 ^'hen earthly loves can profit us little — in affliction, ill deaths in judgment. When adversity presses hard upon us, and the clouds o{ ajffllction lower around, he who has placed his supreme affection upon the earth, must be un- happy. When worldly enjoyments are wrested from him, he must cry out with the Danite, " Ye have taken away my gods, and what have I more ?" How different the situation of him whose soul glows with love to Christ ! Like Job, when bereft of every tem- poral dehght, he can look upward and behold his Redeemer living: he Can exclaim, 'I have still a friend to go to, who has wisdom to guide me in my perplexities, who has mercy to solace me in my suf- ferings, who has power to deliver me from my dis- tresses, and who has engaged to deliver me so soon as it shall be best for me. This- tender friend be- holds me contending with sorrows, and he mingles with them the consolations of grace; why should T repine or be dejected ? I have always found that his help is nearest, that his sympathy is greatest, when earthly supports have been torn from me. In such seasons I have often found him charming my griefs to rest, and causing me to rise above the pres- sure of outward sorrows. The remembrance of his past goodness inspires me with confidence in my present sufferings, and knowing that he loves me better than I love myself, I lean without disquietude on his promises, his providence, and his grace.' Pass from the season of affliction to the hour of death. When the man who has no love for the Sa- viour comes to this eventful hour, his situation is in- deed dreadful. He is about to be torn from all that he loved and valued : earth recedes from his eyes, and with it recede all his enj6yments : he struggles 464 SERMON CXLVII. still to remain, but the stronger arm of death pre- vails, and pulls his shuddering, reluctant soul into unknown and unloved regions. How different are tlie sentiments of him whose soul burns with love to Christ! ' i3ehold me then,- he exclaims, 'just ready to touch the object of my hopes and desires; just ready to enter into the presence of that Saviour whom, though now I see not, I love ; beholding whom I shall rejoice witli*"joy unspeakable and full of glory." Vain world ! I (|uit you without re- gret ; I leave you with joy. My soul is flying to its centre, is returning to its rest. Death ! let the wick- ed tremble at thee ; I hail thee as my friend. Why, why dost thou delay thy stroke ? The voice of my beloved calls me, and my heart longs to rest in his embraces !' It is with such transports of joy and holy impatience that his soul leaps into the presence of God. that his heart springs into the arms of Jesus. And when the trump of God shall assemble the Avorld to be judged, oh what pleasure will it afford to remember that our Judge is our friend ! How will this enable us to stand unappalled amidst the shrieks of the despairing, and the dissolution of worlds ! Oh ! will it be worth nothing to have a warm affection for the Redeemer at that decisive day when we shall feel all the emphasis of that apostolic denunciation, *' If any man love not the Lord Jesus Christ, let him be anathema-maranatha," (1 Cor. xvi. 22.) accursed when the Lord comes. The great point of examina- tion for those who have enjoyed the gospel, then, will be, whether they have truly loved the Saviour; and if wc be found without this grace, either Omni- potence mrst be subdued, or we be cast down into hell. But while the doom of Lliose wlio neglect the Redeemer shall be so a^ful, his friends shall view MISCELLANEOUS. 465 him with adoring gratitude, and shout, « Lo, this is our God ; wc have waited for him, and he will save us ; this is the Lord, we have waited for him, we will be glad and rejoice in his salvation." They shall hear from his lips those cheering words, " En- ter ye into the joy of your Lord ;" and shall love him throughout eternity without weariness, without inter- mission, without imperfection. SERMON CXLVIII. REMEMBRANCE OF THE LOVE OF CHRIST. A Sacramental Discourse. Canticles i. 4. We will remember thy love. '• If I forget thee, O Jerusalem," exclaimed the pious Levite when at a distance from his beloved country, and in captivity at Babylon ; " If 1 forget thee, O Jerusalem ! let my right hand forget her cun- ning : if I do not remember thee, let my tongue cleave to the roof of my mouth : if I prefer not Je- rusalem before my chief joy." With how much greater warmth and energy should Christians, who are here below in a state of exile from their true country, and weighed down by fetters of flesh, pro- vol. IV. .59 466 SERMON CXLVIII. noiince similar vows with respect to their Redeemer. Since it is through the blooil of his cross that every temporal enjoyment, every spiritual privilege, every eternal hope flows to them ; since from it result all that they have, all that they are, and all that they expect, with what emphasis should they cry, ' If I forget thee, compassionate Saviour, let my right hand forget her cunning: if I do not remember thee, bh^eding, suffering Jesus, let my tongue cleave to the roof of my mouth : if I prefer not thee before my chief joy !' These should be our habitual senti- ments ; we should never forget the glories or the mercies of that Redeemer who has ransomed us with his blood : but especially on such a season as the present, when we have met together to celebrate a sacrament which was instituted by those tender and solemn words, " Do this in remembrance of me;'' a sacrament whose great design it is to be a memo- rial of the dying love of Christ; on such a season we should surely drive from our minds all inferior objects, and centre our thoughts and desires solely on the mercy and kindness of our Lord. On such a season we should resolve with the mystical spouse, " We will remember thy love." Be still then, worldly cares, solicitudes, and pleasures, while we meditate on the grace of our Saviour: awake up, every faculty of our soul, whilst we are considering this delightful subject. And do thou, blessed Jesus, assist us by thy grace ; give us clearer views and a more feeling sense of thy wondrous love: may it fill us with admiration, gratitude, and aflection, aikl constrain us to oflfer ourselves to thee at thy table, a holy and a living sacrifice. Amen. As it is the spouse of Christ who utters the words of our text, it is plain that the love of which she MISCELLANEOUS. 467 speaks, does not mean that general love of benevo- lence which the Redeemer entertains lor all man- kind, but that intimate, special, complacential re- gard which he indulges towards his real followers. Taking the text in this, which is obviously its true sense, we shall, I. Inquire into the nature of the Saviour's special love. II. Prove that it is the duty of Christians to re- member it. III. Show how this remembrance should regulate the sentiments of the heart, the words of the mouth, and the actions of the life. I. We are to inquire into the nature of the Savionr'^s special love. And here, my brethren, I so much feel my insufficiency to do justice to this part of my dis- course, that fearful of degrading it by my feeble re- presentations, I am almost ready to leave it unhan- dled. "The angels" themselves, as the apostle in- forms us, "desire to look into it;" in contemplating it, they feel the weakness of created wisdom; they feel that nothing but Divinity can comprehend the full extent of divine love. Standing on the brink of this abyss of mercy, these exalted intelligences cast forth their most penetrative views; but unable to fathom it, are constrained to exclaim with adoring wonder,. "O the depths of the riches of the good- ness of Christ!" If angels then, who dwell in the source of light, whose capacities are so inconceiva- bly expanded, find nevertheless their conceptions too Jimited properly to estimate a Saviour's love, and their tongues too weak worthily to celebrate it — O how little can poor ignorant mortals know ! But whilst this reflection would discourage us from proceeding, let a sense of duty and the plea- 468 SERMON CXLVIII. santness ot the task, induce us to follow the guiding-r of the holy scriptures, and to in«]uiro into the pro- perties of the Saviour's special love. 1. This love is everlasting : that is to say, it did not commence in time, hut existed from eternity; and it will not terminate while eternity endures; like its divine source, it has neither "beginning of days nor end of years." That the special love of Christ towards his chil- dren has existed from eternity, is proved hy all those texts which speak of the everlasting covenant be- tween the persons of the most sacred Trinity for the redemption of man, and of the consent of the Son to become our pledge and surety. It is proved hy all those texts which speak of him, as having his delight with the children of men, and as a Lamb slain in the counsel of God before the foundation of the world. It is proved by all those texts which speak of '"the choice ol his j)e()ple according to the eternal purpose which the F;Ulier purposed in him.'' I do not enlarge on this part ; I merely mention this fact that it may warm and enliven our devotions; for say, Christians, what strains can rise sufficiently high to celebrate such love as this? Shall a lew faint and interrupted emotions of gratitude be es- teemed a sufticient return for that rich tide of divine love, which, having no source in time, springing from the abyss of everlastingness, runs parallel with the duration ot God ? Shall nothing but a lew tran- sient remembrances be given for an affection wliich resided in the heart of the Saviour, betbre a single note of adoration to his Maker had fallen from the harp of the first-created seraph; before "(he morn- ing stars had sung together" at the hirth of nature, or " the sons of God," the splendid host of angel- MISCELLANEOUS. t69 had " shouted for joy" at the manifestation of crea- ' tive power; for an affection which thought of us with compassion, and devised the stupendous plan of salvation long, long before we started from the womb of nothingness ; long before time begun its course, and when nothing existed throughout the universe hut the presence and perfections of the adorable Trinity ? No, my dear brethren, let oui whole " souls and all that is within us" unite in shouting praises to that Saviour whose " mercy is from everlasting to everlasting unto them that fear him." This mercy is " to everlasting ;" it is fixed and unchangeable, and, like its author, " is the same to- day, yesterday, and for ever." " The mountains shall depart, and the hills be removed, but my lov- ing kindness shall not depart from thee ; neither shall the covenant of my peace be removed ; saith the Lord that hath mercy on thee." " In a little WTath he may hide his face from his children for a moment ; but with everlasting kindness will he have mercy upon them, saith the Lord their Redeemer. If they break his statutes and keep not his command- ments, then will he visit their transgressions with the rod, and their iniquity with stripes; neverthe- less, his loving-kindness will he not utterly take from them, nor sufTer his faithfulness to fail." That love which drew them to repentance when they were wandering from God, shall much more preserve them when they are penitent, and shall never be taken from them. Other unions may be dissolved ; the union between soul and body, intimate as it is, must for a time cease at death; but the union be- tween Christ and believers riever will be dissolved : neither life nor death shall be' able to separate th^m 470 SERMON CXLVIH. from him. Friends and connexions may be taken from us ; but whilst our tears (low because the lies which united them to us are broken asunder, and the hearts which once beat high with aflbction to us lie cold and senseless in the grave, we are con- soled by the recollection that Jesus still lives, still lives for us, still lives to make us happy by his love. •' Having loved his own, he will love them to the end;" to the end of life, to the end of time, through- out eternity. Though man, the slave of error, whim, and caprice, may become the relentless enemy of his fellow-man, whom he once caressed as a friend, yet Jesus will '• set his friends as a seal upon his heart," and " preserve them by his power through faith unto salvation." Lone: after the angel of the Lord " shall have lilted up his hatid to heaven, and sworn by Him who liveth for ever and erer, that time shall be no longer;" long after the earth shall have been consumed by the llames of the ju love.'' Shall we bury such kiiuhu'ss in un- Cjralehd forgetfulness.'' MISCELLANEOUS. 473 3. This is an efficient and powerful love. However sincere the affection of mortals for us may be, yet so impotent are they that they can supply but an inconsiderable portion of our wants, or afford us but a trifling share of blessedness. We have the guilt of sin to be purged from our conscience ; the dominion of sin to be overthrown in our souls ; the punishment of sin to be averted from us. We have a God offended by our iniquities, to whom we must be reconciled; an unholy heart to be sanctified; the Christian graces to be implanted and cherished. We have to conflict with the king of terrors ; to pass into an awful eternity. We have the diversified needs of an indigent nature to be satisfied ; the void of a heart which sighs after perfect felicity to be filled. Where can we find succours sufficient for the supply of these necessities, and the attainment of these blessings? Where, merciful Saviour, but in thy powerful love ? If conscience condemn us, his peace-speaking blood can assure us, and enable us to shout with the apostle, " Who shall lay any thing to the charge of God's elect .?" If our corrup- tions rage and struggle, his Spirit can subdue them, and render us more than conquerors over them. If the curses of the broken covenant hang over us, and hell gape to receive us, yet sheltered in his wounds, no curse can smite us, no flames kindle around us. If we tremble to look upwards to an offended Judge, we are comforted when we reflect that ^' he hath re- conciled us to God in the body of his flesh through death." If w^e groan over an unholy heart, he has power to mould it anew and to fill it with the Chris- tian graces. If we be colled to pass through the gloomy vale of death, this Sun of Righteousness can enlighten it, and cause us even there to " lift up our VOL. IV. 00 474 SERMON CXLVirf. heads, knowing that our redemption draweth nigh." If we go into a strange and unknown w orld, he can there fill our souls with joys far above all our thoughts or desires. O blessed period ! when will it arrive. Then, and not till then, shall we be able to see the power of that love, which stormed and vanquished our obstinate hearts; which overcame our raging lusts and corruptions ; which threw open the doors of heaven for our reception, and closed the gates of hell against us; which drew us up to glory through a host of furious devils and ungodly men. O let us now begin to shout those hallelujahs which will then dwell upon our tongue, and to sing, " Unto him that hath loved us, and washed us from our sins in his own blood, and made us kings and priests unto God, to him be glory and dominion for ever !" 4. Finally : to crown all these properties, this love wAspcmtful and suffering. Jesus did not. content himself to display his kindness only by words or by deeds w hich cost him nothing. His love has stronger proofs; it is attested by the sorrows to which it in- duced him cheerfully to submit. These sorrows were incalculable in number, and inconceivable in degree : every step that he took through life, from the sordid manger to the bloody cross, was marked with misery. Poverty, pain, reproaches, slanders. these were his ordinary portion; and to consummate it all, he closes his mortal life in ignominy and pain. Let us turn aside for a moment and behold (his great sight. Christians, raise your eyes to tlie accursed cross; behold extended upon it the eternal Lord, the Creator of heaven and earth, the Judge of quick and dead! Why does he remain hanging upon it.'' By a single word he could cause the nkils which MISCELLANEOUS. 475 fasten him to drop, and the soldiers who guard him to sink in the agonies of death. Ah, Christians ! he is retained by stronger bonds ; he is secured by safer guards : the firm cords of love fasten him to the cross ; the eternal purposes of mercy form that powerful guard which even his omnipotence cannot resist. Behold his livid mouth, his hands and his feet changed into streams of blood, his whole frame torn by the scourge, the nails, and spear. View the crowed which surround this victim of love ; and listen to their reproaches, their contumelies and curses. Do you shudder at considering these woes ? Alas ! this was but the smallest part of what the Saviour underwent. These outward tortures were joy, were ecstasy, compared to the agonies of his soul. Standing as the substitute of sinners, he en- dured the wrath of God due to sin; wrath which none but he who was united to the Godhead could have sustained. So inconceivable, so infinite, were the woes of his soul, as by their endurance for a few hours to counterpoise the everlasting damnation of all the millions of the redeemed, who shall hereafter surround his throne. To all this, Jesus submitted for you. These were the powerful proofs of his love, the tender expressions of his mercy ; he joy- fully consented to lay down his life, that you might live eternally: to be painfully crucified, that you might be glorified. Such is the nature of that love to which the spouse has respect, when she cries, " We will remember thy love." That it is our duty to imitate her reso- lution, and, like her, to remember this rich love, is ^o be shown in the lid. Division of our discourse. 17G SERMON CXLVIII. It may seem almost unnecessary, tny brethren, formally to prove this truth ; it may seem that it is so firmly established by the impulse of feeling, as to render any reasoning useless. Nevertheless, as we see there are many who entirely forget the grace of the Saviour; as we all of us are too cold and infre- quent in our recollections of it, it will not be im- proper or unprofitable, to consider for a few minutes these two ideas : It is the duty of believers to remember the love of Christ, because, I. All those circumstances which tend to produce permanent and firm impressions upon the memory, are to be found in this love ; and because, II. The remembrance and sense of this love is the fountain whence all holy actions and good desires proceed. 1. All those circumstances which tend to produce permanent and firm impressions upon the memory, are to be found in this love. We carefull}' observe and faithfully remember those things that are wonderful; those things which are calculated to excite our love ; and those which are absolutely necessary for us. We carefully observe and faithfully remember those things that are womicrful and beyond the or- dinary course of nature. *' Common e> ents pass through the mind as common persons through the fetrcets, without attracting particular notice;" whilst those events that are rare and astonishing, fasten upon the mind, and leave a durable impression. Now where tan a greater complication of Monders be discerned, than in the love of your Redeemer ? Examine it in every part, and you will find prodi- gies which nature cannot parallel. That the second MISCELLANEOUS. 477 person of the adorable Trinity should leave his heaven, and dwell with agonies, that God might be reconciled to us ; that the Eternal, should become an infant of days ; the Infinite, be circumscribed by a human body ; the essentially blessed, be the man of sorrows ; the Ruler of the universe, the babe of Bethlehem ! Are not these sufficiently wonderful to arrest the attention and to fix the remembrance : That he who is God should be forsaken by Godj that he who is inseparably united to the source of blessedness, should be sorrowful and distressed ; that, by a painful and ignominious death, heaven should be unbarred, the flames of hell quenched, the world, the flesh, and the devil, vanquished ? Behold a small part of the wonders which marked the love of Christ ; wonders so great, that, at be- holding them, nature was amazed ; tlie sun, in sym- pathy with the source of its light, shrouded himself in darkness; and even those who were sleeping in the tomb sprang into ncAV life ! Surely, then, there are wonders enough connected with the love of the >Saviour to cause us constantly to remember it. We easily retain and frequently meditate on all those things which excite our love. Do we love any object? Memory constantly presents it to us; in our more retired moments, and even amidst the bustle of the world, the object of our attachment is the theme of our meditation. Now, what is more calculated to excite our love than the love of Christ } It contains, in an inconceivable degree, every thing that can engage the soul. If we compare with him any earthly objects of affection, how infinitely infe- rior do they appear.? Ought not then the perfection, the infinitude, the utility of his love, to obtain love from us ? And if we love him, we must remember 470 SERMON- CXLVIII. him. No business can be so urgent, no sorrows so oppressive, no cares so weighty, as to make us forget a Saviour ^ho is beloved.. In the intercourse with our fellow-men our thoughts will frequently be di- rected to him ; and when the world is shut out from our closets, he will still be present, will be the sub- ject of our reflections, the centre towards which our souls will run. We easily remember those things that are beneficial to us, and 7iccessanj for us. And what is there so beneficial, so necessary, as the love of Christ? If it be beneficial to be delivered from the power and punishment of sin, to be made like unto God, to be fashioned on no lower pattern than that of tlie all- perfect Jehovah, to enjoy a felicity infinite in degree, eternal in duration : il" these things be beneficial, and if things which are beneficial deserve our re- membrai»ce, then surely we should remember the love of Christ, wiiich procured all this for us. If it be necessary for our felicity to be shielded from the vengeance of God, to be rescued from eternal damnation, to be saved from those woes which no tonaue can describe, no heart can conceive : then surely the love of Christ, which procured this ex- emption, should never escape from our mind. In- finitely more reasonable would it be to fi)rget our dearest earthly friends, our highest temporal enjoy- ments, the things absolutely necessary for the pre- servation of our life, than to forget the love of our Saviour. 2. We are bound to remember the love of Christ, because the remcmhrance and sense ol fhis love is the fountain whence all holy actions and good de- sires proceed. It i> tliis love wliich animates the Christian to obedience; it is this love which, in thr Miscellaneous. 479 strong language of the apostle, " constraineth him" to labour for his master. Look over all the exer- cises of the Christian, and you will find them as closely connected with the Saviour's love, as the nerve is with the member which it moves. Does the Christian exercise love to God? He is enabled to do it from a believing view of a bleeding Saviour. Faith contemplates this gift of a Father's love, and the soul is ravished into love, and inflamed with a desire of serving and enjoying him who spared not the Son of his bosom for us. Does the Christian exercise hatred for sin ? It is from the sufTerings of Christ that he discerns its infinite guilt and odious- ness ; it is from viewing it as the murderer of his Lord that he is led to execrate and avoid it. ' Shall I remain in sin.^^' — this is his language — 'shall I remain in sin and crucify my Lord afresh ^ Shall I join with Judas to betray him, with Pilate to condemn him, with the brutal populace of Judea to outrage and insult him } Shall I retain a single darling lust, when there is not one in the whole circle of iniqui- ties which did not combine with the others to cru- cify my Redeemer ; not one which did not weigh him down in the garden, and stab him on the cross ?' Does the Christian exercise patience and resignation in affliction ? He is enabled to do so only by look- ing unto Jesus. He is " not wearied, neither faints in his mind, because he considers him who," ur^ed by love, "endured such contradictions of sinners against himself" He would often sink, were it not for the remembrance that he has a merciful and af- fectionate liigh-priest, who has gone before him in the path of sufTerings, and who, having been tried like as we are, knows how to pity and relieve us when we are tried. In our weakness and distresses. 480 SERMON CXLVIII. the consideration of this love is a firm prop to (he soul; whilst the storm rages dreadful around us, it is an ark in which we may rest in safety. Does the Christian form an act of sc/f-rc.ngnafion to God ? He is incited to do it hy the rememlDrance of the love of an expiring Jesus. 'lam not my own, lam bought with a price, even with the precious blood of Christ, as of a lamb witliout blemish and without spot. Though I am thine. Lord, by creation and preserva- tion, yet I am peculiarly thine by the endearing title founded on redeeming love; F therefore resign all claims to myself, and give myself up unreservedly to thee.' Does the Christian hope for the heavenly inheritance ? This hope is built only on the love of Christ, who, having paid a ransom for our sins, has entered into glory as our forerunner, to prepare there mansions for us; and who, when the wearisome period of our pilgrimage shall have past, will send his messenger to carry us from this world to the Father. If you will in like manner review the other Christian graces, you will find that they have the remembrance of the Saviour's love as their root and their principle. Hence it results then, as a necessary consecpience, that if Christianity be any thing except a mere name, if it require any pious acts or holy ex- ercises, the frequent remembrance of the love of Christ is essential to it. But, my brethren, it is not every species of re- membrance that is thus useful. Those who scorned, derided, crucified, and rejected him, will tlirough- out eternity retain the memory of the love of Christ, which they dt^spised. This recollection will ever attend them; will till them witli anguish unutterable, will constitute the very hell of hell. ^The remem- brance which the spouse in the text resolves to ex- MISCELLANEOUS. 481 crcise, is not such a mere historical, far less such a distressing memory; but it is a remembrance ac- companied by gratitude in the heart, productive of" the praises of the lips, and manifested by the obe- dience of the life. Let us resume these ideas — they constitute the Last division of our discourse. Our remembrance must be accompanied with gra- titude in the heart. To have some loose, faint recol- lections of the love of Christ floating in the mind ; or even to discourse most profoundly upon it, while the affections remain unmoved, is not to perform an acceptable service, but to outrage and insult the Saviour. It is base and odious to suffer the amazing kindness of Jesus to escape our minds ; but to medi- tate on his grace, on the benefits procured by it, on the price they cost him, and yet to remain unthank- ful, is conduct worthy only of a fiend. Oh ! what warm emotions should fire our souls, when we re- member but a small part of the effects produced by the love of Christ. Man was guilty, exposed to all the vengeance of an Almighty God : he was destitute of all means to preserve himself from eternal death, subject not only to the terrors of conscience, that bosom-hell, but to the strokes of infinite and inflexi- ble justice. The creatures were his enemies, the Creator was his judge, his own heart a witness against him; there was no other limit to his misery but eternity : there remained to him no hope of suc- cour or deliverance. Jesus flies to his aid; he not only delivers him from all his miseries, he procures for him an eternal felicity : and he obtains this de- liverance by miseries far more excruciating than mortals can conceive. O my soul ! canst thou re- member all this without feeling and gratitude ? Does VOL. IV. 61 182 sERMOX CXLVlll. not this astonishing mercy rtMjiiirc lioni thee ccsU/- sies of airectioM .'' ^Vh} then art (hou so cold and insensible? Does God require too much of thee, Avhen he demands a thankful rememluance ? This duly is not painful; this dutv is the source of the highest joy : dost thou {\y from pleasure, my soul ? The reception of the l)eiiefils of thy God affords sa- tisfaction, but the indulgence of gratitude for them produces a much higher felicity. Then let thy transports and thy rapture testify that thou feelest the value of a Saviours love. Go, carry thy grati- tude to the throne of God. l^ut, eternal Source of love and of grace. %vhat shall I say ? I feel thy benefits, but 1 cannot express them. O lot my heart ever burn uith gratitude f(»r them ! O let it never he artected by other enjoyments ! 1. If this remembrance be thus accompanied by gratitude in the heart, it ^vill manifest itself by the praises of the lips ; it will bhine in our discourse. \ man who is truly aflected with the love of Jesus, cannot content himself to think in secret of this love, and neglect to declare to others the sentiments with which his soul is inllamed : '• From the abundance of his heart, his mouth \Nill speak." Gratitude, which loot?ed the tongue of Zechariah, at the birth of John the Baptist, will loose his tongue also, and cause him to ])ublish the mercies and perfections ot his Lord. He loves to declare in the temple and in the world, in worshij) and in conversation, the bless- ings he has received from his compassionate Re- •leemer : he is desirous to employ, in the praise ol the Saviour, the best part of the bmith which he has received from his goodness. Like David, he says, *• I have not hid thy righteousness within my heart ; 1 have declared thy taithfulness«iind thy sal- MISCELLANEOUS. 483 vation ; I have not concealed thy loving-kindness and thy truth from the great congregation." The believer, far from being ashamed to confess his obli- gations, invites the heavens and the earth, the differ- ent classes of men, all creatures, even those that are inanimate, to join in the concert which he wishes to form to the glory of the God whom he adores, and the Saviour whom he loves. After all his efforts, he is afflicted only because he expresses so feebly all the gratitude and affection which he feels for his Redeemer. Ah, my brethren ! what cause of self- i"«proach have we on this point ; where are the per- sons amongst us, whose words and discourses prove that the love of the Saviour has made a proper im- pression upon their hearts? How many millions of times have we indulged in vain, useless, sinful con- versations, rather than speak of our Saviour ? Think you that that slanderous, that profane, that indecent, that frivolous language, which is often observed in your interviews, affords a proof that you have been properly affected by the love of Christ.'' 2. Finally : to these emotions of the heart, to these words of the mouth, must be added the actions of the life, if we would manifest a true remembrance of the love of the Saviour. In the language of the scripture, to forget God and to sin against him, are used as synonymous expressions. Unaccompanied by active obedience, all glows of the affections, all professions of the lips, will be a hollow and hypo- critical sacrifice, which God will reject with abhor- rence. Let us then be careful that whilst with the angels our hearts swell with gratitude, and our tongues cry, " Holy is the Lord of hosts:" let us be careful also, like them to fly to execute the orders of Ood. No, my dear brethren, it is a foolish contra- 484 SERMON CXLVIII. diction to say that we gratefully rcinember the love of Christ, whilst at the same time, by our iniquities, we crucify him afresh ; and endeavour, as far as possible, to frustrate the effects of this love. Purity of life is the gratitude which God demands. Beware then, all those of you who suppose that you imitate the conduct of the spouse in the text, because you have certain glows of affection when you remember the sufTerings of Jesus, and because you talk much of this Redeemer, whilst at the same time your life is marked by no holiness or charity. The time is coming in which you will find, to your eternal con- fusion, that " not those who cry, Lord, Lord, but those who do his commandments,'' are the persons that remember the Saviour's love, and will be ad- mitted to his kingdom. Happy will it be for us, my brethren, if we all thus attest our remembrance of the Saviour, by the sentiments of tlie heart, the words of the mouth, and the actions of the life. He will continually afford us new blessings : he will be our light and our salvation on earth, and our support in the hour of death: and when his grace shall have admitted us to a blissful eternity, we will still, but with infi- nitely warmer gratitude, with infinitely more lively sentiments of joy and love, celebrate our Saviour. And \s\\f\i our bodies, waked from the slumber of the grave, shall be re-united to our happy souls, we will shout, ' Saviour, we no more can forget thy love; each moment, as it passes, will recall it to us; the full ocfan of blessedness which pours upon our souls, will ever remind us of thy cross; and through- otit the ages of etnnity. e.ir-h breath that we draw shall be an aspiration of praise to thee." MISCELLANEOUS^ 485 SERMON CXLIX, THE LORD OUR SHEPHERD. Psalm xxiii. The Lord is my shepherd ; I shall not want. He maket/i me to lie down in green pastures : he leadeth me beside the still waters. He rcstoreth my soul : he leadeth me in the paths of righteousness for his name^s sake. Yea, though I walk through the valley of the shadow of deaths I will fear no evil : for thou art with me ; thy rod and thy staff they comfort me. Thou preparest a table be- fore me in the presence of mine enemies : thou anoint est my head with oil ; my cup runneth over. Surely good- ness and mercy shall follow me all the days of my life : and 1 will divell in the house of the Lord for ever. In the season of affliction and bereavement, we iieel most sensibly the effects of the divine compas- sion. When we are sinking under the pressure of sorrow; when those earthly objects which had af- forded us pleasure are torn from our embraces; when the world presents nothing but a dreary waste, incapable of conferring any enjoyment ; then it is that God is nearest to us, and that his comforts are most sensibly felt by us. In a single month of afflic- tion and distress, we expei'ience more of the sup- porting and consolatory influences of the blessed Spirit, than we do in whole years of prosperity. 486 SERMON CXLIX. And when God, after his benevolent purposes in afflicting us are accomplished, interposes in our fa- vour and rescues us from misery, our hearts glow with much warmer gratitude than if we had always remained in felicity. It is for this reason that the most tender and ailbcting psalms of David were written, when he had just been delivered IVom some of those calamities of which his life was full. At such periods, with a heart overllowing with grati- tude, he joyfully celebrated the mercies of God, ac- knowledged him as the ordy source of true felicity; and, acquiring a firm trust m him from the past ex- perience of his mercy, looked forward with confi- dence to the future, assured that this God. who had already conierred so many blessings upon him, would never forsake him. You perceive the truth of these observations in this delightfid psalm, which is now to occupy your attention, and which was probably written at that period ol his lile when the rebellion of his son Ab- salom obliged the royal psalmist to retire from Jeru- salem, and llee to the borders of Lebanon. Dis- pirited and hopeless, wounded by the ingratitude of his son. for'^nken by his friends, and driNcn to an uncultivated region, he was overwhelmed with sor- row, and treudiled lest himself and the small remains of his army should perish with famine; but the event was more happy: his veteran troops. ar(|uainted with his virtues and personally attached to him, flocked to his standard, and the n^ood aiul opulent citizens alliiribd him libeial Mippttrt. Kidl of i^ratitude to that (Jod who had thus uii- exprc:tedly led his subjects to espouse his cause and su|)plv his necessities, he «'\elaims, '• 7'Ar Lniii is my sficjj/unL^' The sheep, a timid, defenceless animal, MISCELLANEOUS. 487 unable to foresee danger, and incapable of resisting an assault, indebted for its preservation to the vigi- lance of the shepherd, was a lit emblem of David left without support, until the good providence of God interposed in his behalf And on the other hand, the care of a tender shepherd beautifully shadowed forth the active beneficence of God to- wards his afflicted servant. There were several circumstances that would naturally induce David to represent the Lord under this image. It was an image familiar to the Jewish people, who were greatly employed in pastoral occu- pations ; the trembling sheep and the attentive shep- herd were immediately before the eyes of David on the mountains of Lebanon, at the time that he wrote this hymn of praise ; and he knew the feelings of a shepherd, having himself in his youth watched over the flock, and been so solicitous for its preservation as to expose his own life in its behalf After he had considered God in this character, hr could not but conclude, " / shall not ivmity Witls so wise and powerful a protector I know that I shall enjoy every thing necessary for my support or de- fence. Unlike those earthly shepherds, who, not- withstanding the warmth of their affection for their flock, are often constrained to leave it in want through poverty, through weakness, through the sterility oi their fields, or the rigour of the season ; unlike these earthly shepherds, he to whom I belong is so rich a4id powerful, that I shall need nothing. He is the Master and Disposer of the universe and all that it contains, and his infinite love is sustained by infinite power. There is not a want of my heart which he cannot supply, not an inquietude of my spirit which he cannot relieve, not a desire of my soul which he 4b8 SERMON CXLIX. cannot gratify. " The Lord is my shepherd: /shall not want.'''' Lebanon, on the borders of which, as we have al- ready said, David now was, is in part rough, craggy, and barren ; and from its top, at certain seasons, cataracts of melted snow descend, which render the water turbid and insalubrious. The psalmist con- trasts the provision which the earthly shepherds who dwelt there made for their flocks, with that which his divine Shepherd made for him. " He maketh me to lie down in irreen pastures ; he leadeth me beside the still waters^ ' Bounteously providing for me, he shel- ters me from the heat of the noon-day sun, where the pastures are, not like those before my eyes, craggy and barren, but green and fertile ; and at night he leadeth me, not to troubled and impetuous torrents, but to pure and quiet waters that gently flow.' The paths conducting to the top of the mountain were devious and crooked, and in traversing them the sheep were exposed to many dangers, aiid were frequently bewildered and lost. But the Shepherd of Israel follows David in his wanderings ; and catisps him to walk in plain and secure paths; "• i/c rc5/orc//i," or briugeth back " mij soul ; he leadeth me in the paths of righteousness.^'' When I wander from him, the only preserver of my felicity, the only source of my safety, he doth not abandon me to misery and destruction ; he tenderly seeks me, he snatches me from danger, he plucks me from the edge of tlie pre- cipice to which 1 had tlioughtlessly strayed, he saves me from the ferocious beasts of the desert that were ready to devour me, and compassionately guides me in those pleasant paths where no dangers need ap- pal me, where no ibes can injure me,' where pro- MISCELLANEOUS. 489 cecdiiig under his eye, and secured by his care, 1 shall advance forward in safety and felicity. And this he does, not through any interested motives, not for the sake of any profit that can be derived from me, or from any merit in me, but from the impulse of his mercy, '•'-for his name's sake.'''' In the mountain of Lebanon, as in almost all the mountains of Judea, there are numberless dusky holes and caverns ; some of which are natural and others artificial. Many of them were at different times devoted to the use of war; of this we have several instances in the life of David himself, who more than once employed them as places of refuge and as strong fortresses.* Besides this use, these caves were ordinarily chosen by the Jews as the re- positories of the dead : and as from their construc- tion they were peculiarly fitted for it, so they in reality became the haunts of the most ferocious ani- mals, and the retirements of the most determined robbers. Nothing could be more terrifying than a valley skirted by such caverns ; a person in pass- ing through it would be perpetually pained by the recollection of the blood which once had stained it, by the sight of the mouldering carcasses corrupting around it, and by the apprehension lest some fero- cious beast or bloody assassin was lying in wait just ready to deprive him of life. Such a place David, *- Josephus affords us several confirmations of the same fact. I will quote a single example from him, in which he describes their construc- tion. Speaking of those formed by Hyrcanus in Peraea, he says: "In the rock that was against the mountain hcformed caves of many furlongs long. He made their mouths so narrow, that one only could enter at a time, and this he did for security, and to avoid danger if he should be besieged by his brethren." VOL. IV. 62 190 SERMON CXLIX. by a strong tint! elegant figure, calls "a vallqi of thf shadow of death ;" that is, a valley as gloomy and dismal as though death visibly hovered over it, and obscured it with his shadow, large and horrible, to- tally obstructing the few gleams of lis;ht whi<:!t it might otherwise enjoy. In it nothing but Xh- ex- treme and unremitted vigilance of the sheplierd could preserve his defenceless Hock : yet such was the confidence of David in the guardianship of his divine Shepherd, that even in it he was free from apprehensioris and alarms, since the crook of liis heavenly protector could guide him amidst all its darkness, and his rod defend him from all its perils. " Yea^ though I walk through the imlley of the shadow of deaths I will fear no evil : for thou art with me : thy rod and thy staff they comfort ?nc." " / will fear no eiuV." Though J behold before me every thing that can afTright the heart, every thing most distressing to nature; and though I feel mysell frail and impotent, yet my soid is calm, and instead of treml»ling with apprehension, firmly leans upon its God. ^^ Thmi art with me;" thou, whose power is unlimited, whose compassion is unspeakable. Thou beholdest all my perils: thou pitiest me amidst my dangers and infirmities, and thou art able to de- liver me. Often have I experienced thy care and defence in years that are past. Often has thy Hock in the most disastrous circumstances been guarded and comforted by thee. Why then should I trem- ble, since my faith beholds thee present f " Thy rod and thy stajf they comfort mc." Amidst all the dark- ness and perplexity of my path, thy stafT" shall direct my steps; thy rod shall drive away the enemies that threaten me. Yes, my Shepherd, in those desolate moments when the kindest human frirtid can bestow MISCELLANEOUS. 491 only an ineffectual pity, and shed useless tears, thou canst defend and sustain me, and fill my soul with consolations unspeakable. The Psalmist here leaves his figurative language, and celebrates the goodness of God which has libe- rally supplied his wants, to the confusion of his malig- nant foes. " Thou preparest a table for me in the pre- sence of mine enemies : thou anointesi my head with oil :'''' this was a ceremony used among the Jews previous to their participation of a festival .- " my cup runneth overy In the conclusion of the psalm, he declares his full confidence in the future protection and favour of God, and his assured trust that he would be re- stored to Jerusalem, where he might quietly worship in the holy temple : " Surely goodness and mercy shall follow me all the days of my life ; and I will dwell in the house of the Lord for ever.''' Having thus illustrated at some length the occa- sion and import of this psalm, let us now inquire more in detail in what respects God may be com- pared to a tender and careful shepherd. It is the duty of a shepherd to fruide his flock; to supply their wants ; to heal them when they are languishing and sick ; to defend them from danger. And all this is abundantly done by the Lord towards his people. 1. It is part of the pastoral office to guide the flock, to prevent it from wandering, or to lead it back in safety when it has strayed. And say, believers., d-oes not our God fully discharge this tender oflice ? In order that we might be safely guided through this thorny maze, he has given us his holy word, a more sure director than the rod of the shepherd ; a direc- tor which in every circumstance of perplexity and doubt, cries to us. " This is the way, walk ye in it," 492 bERMON CXLlJt. He has given iis his Son to go before us, and mark out the road which we must tread, in order that we may at last eat of the fruit of the tree of hfe, and drink of that river of delights which flows at God's right Iiand. He lias given us his blessed Spirit, not o\\\y to induce us to follow the directions of this scripture and the example of this Saviour, but also that he himself may '' lend us in the paths of right- eousness." VV liat ilock, then, is guided with greater care than the flock of the Lord ? Yet, notw ithstand- ing this, they sometimes wander from the narrow path, and stray into the perilous w iiderness : in these Instances their Shepherd forsakes them not ; he flies to '• seek and to save that \yhich is lost ;" he hastens to restore the straying soul, and to bring it back to his secure fold. Can we not testify to this, my bre- thren ? When we were wandering and lost, did not our careful Shepherd seek us with solicitude, draw us from the very brink of the precipice on which we were thoughtlessly straying, bring us back rejoicing, and so tenderly guide us, that we have been kept in safety If? tlie present day ? Can we not testify that God has lulfllled to us that gracious promise : '' Be- hold I, even I, will both search my sheep and seek them out; as a shepherd seeketh out his flock, so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the dai k and cloudy day : I will seek that which was lost, and bring again that which was driven away." (Ezc'k. xxxiv. 11, 12. J G.) 2. It is a part of the pastoral ollicc to supply the flock with all things necessary tor sustenance and convenience; and God has graciously promised re- ?:;pecting his people, (Ezek. xxxiv. 11.) •• I will feed them in a good pasture^ and upon the hi^h mountains MlSCELLANEOtJS. 493 ot'Israel shall their fold be : there they shall be in a good fold, and in a fat pasture shall they feed upon the mountains of Israel." Believers, God has more than fulfilled this promise; he not only supplies his flock with what is necessary for its sustenance, but seems to delight in making it taste of the profusion of his bounty; whilst here he feeds us not with the husks of earth, but with the hidden manna of hea- ven ; he gives us to taste of those rich blessings which flow from a sense of his favour, from the com- munications of his love, from the influences of the Holy Ghost, from a foretaste of the joys of heaven. He gives now to every member of his flock that por- tion which is best lor him, and leads them one by one into those blissful regions where every want shall be supplied, every desire satisfied; where God himself, with all his glories and with all his mercies, shall be the rich and never-failing portion of their soul. Ah ! where is the earthly shepherd who is either disposed or able, so abundantly to satisfy the necessities of his flock .'^ No; there is none but God who can bestow on hungry and iamished souls those rich provisions which will fully satisfy them here be- low, and fit them for that state, where " they shall hunger no more, neither thirst any more," since their divine Shepherd •' shall feed them, and lead them to fountains of living waters." (Rev. vii. 16.) 3. It is part of the pastoral oflice to support the flock when weak, and to heal it when sick. And is nQt this too done by our God } In innumerable parts of the scripture he represents himself engaged in this benevolent employment ; in the language of Ezekiel, " he bindeth up that which is broken, he strengthen- eth that which is sick." In the still more tender expressions of Isaiah, he " gathereth the lambs in 494 oLK.MU.N CXLIX. his arms, carrictli them in liis hosom, and gently Icadctli those tliat arc with young." Christians, how often have you experienced the truth of these declarations ! When you were bowed down with a sense of your guilt, and went on your course sorrow- ful and sighing, who was it that bound up your bro- ken heart, that gave you comfort and joy ? \V ho but the Shepherd of Israel saying unto you, " Be of good cheer, your sins are forgiven you ?" When you first entered u})on the Christian course, advanc- insj with trembling steps, fearing that yon might be overcome by the power of temptation, feeling your- self to be feeble and helpless as the lamb; who was it that supported your tottering steps, that fan- ned the "' smoking llax" into a liame, that had com- pasFJon on your weakness ? Who but the Lord our Shepherd ? In those gloomy seasons when you have had fearful apprehensions of futurity, have lost the cheering light of God's countenance, and (juestioned the sincerity of your love to him ; who was it that in this desolate condition restored joy and gladness to your soul ? It was your divine Shepherd who shed upon you the beams of his love, and whispered to your troubled heart: " F'ear not, thou of little faith ; I am thy God.'' In periods of outward sor- row, of sickness, of poverty, of contempt, what is it that has supported you; what but the commu- nications of heavenly grace, the consolations of the blessed Spirit, a tender feeling of the love of God towards you ? " Truly then, God is good to Israel : he healeth all his sicknesses, he redeemeth his life from destruction ;" " he strengtheneth him upon the bed of languishing, he maketh all his bed in sickness;*' " He healeth him when broken in heart, and bindeth up his wounds." ' MISCELLANEOUS. 495 4. Finally; it is part of the pastoral office to defend the flock from dangers. And where is the protector to be compared with the Lord ? Review your lives, believers, and you will immediately be- hold a thousand instances in which he has interposed in your behalf, and rescued you from the most im- minent perils. But were your faculties so enlarged as to contemplate the whole plan of his providence towards you, what a crowd of deliverances would you behold ! in each moment of your life you would see some instance of his defending goodness. At this period you would see him so arranging events in his providence, that a violent temptation might be checked just at the moment your piety was waver- ing : at that, presenting to you some circumstance that would tend to rekindle your virtue. Here, you would contemplate him encompassing you as with a shield, to enable you to resist an assault of Satan ; there, warding off from you some calamity which you were not able to endure. Every where you would behold him so managing all your concerns, that nothing should befall you which wouid not work to- gether for your greatest good. O, who is a defender like to our God ? Who has equal j^^wer with him, or equal love to impel that power to action } Do you wish to see an illustrious example of his willingness to defend you in every situation } View for a moment that miracle of goodness which aston- ished heaven and earth. The ungrateful flock of the Lord, rejecting his guidance, rebelling against his authority, wandering from his paths, was ready to become the prey of Satan, and the subjects of eternal sorrow ; but in this situation, when none else could defend them, they found a defender in their injured Shepherd; he procured a deliverer in the 49b SERMON CXLiX. Son of liis love: and altliougli they had advanced so near to the abyss that ihey coukl not be saved, unless Jesus threw himself into it, he. urged by his canipassion. hesitated not to perform this divine act of mercy. After viewinp; this dehverance. shall we fear that God will not interpose for our defence, when we are threatened by danger.** Oh no! con- fident of his guardian care, we will securely sing, *• The Lord is my light and my salvation, v. horn shall I fear." The Lord is the strength of my lil'e, of whom ^hall I be afraid ?" Should we not naturally suppose, my brethren, that all mankind would imitate the example of Da- vid, and seek, in the kindness and protection of the Most Merciful, a support in their atllictions, a refuge in their distresses r But, alas ! we need only look around us to behold thousands of the feeble and unhappy children of men. who are still •• as sheep troing astray :'' who >till refuse to " return to the rShepherd and Bishop of tiieir souls." ( 1 Pet. ii. 25.) Poor sirmers ! since you will not attach yourselves to his. flock, ''you shall want:*' want all the con- solations of his grace, all the joys of his Spirit, all the splendours of his heaven. Since you choose to trace the downward road to hell, rather than permit him to " lead you in the paths of righteousness," you shall not have him as a supporter when you " walk through the valley of the shadow of death." In that awful moment, whilst the darkness of the tomb gathers round you. the remembrance of your past wanderings from God and from happiness, shall fill you with agony: and, in anticipating the future, you can have no hope of "dwelling in the house," the heavenly temple " of the Lord for ever." And A\here will you find consolation, when^ after your MISCELLAXEOUS. 497 final groan, vour soul bhall fall, naked and defence- less, red with unexpiated guilt, and destitute of the heavenly Shepherd's protection, before the tribunal of the thrice holy God. Oh! in time avoid this fearful doom. Let the happiness which David expe- riences from the care and tenderness of the .Shep- herd of Israel, induce you to leave the paths of sin, and submit yourselves to him : he aflfectionately calls you; he assures you that he is willing to re- ceive you. to guard you. to fill your hearts with joy. Resist no longer his tender invitations. Flock of God 1 ever be contented with your lot in life; remember that your Shepherd, who tenderly loves you. orders all things and all events so as to promote your greatest good. To murmur at any of his dispensations, is criminally to rebel against him. and presumptuously to doubt of his power or affec- tion. Since you •• are the sheep of his pasture,'' submit implicitly to his tender guidance. Live in constant depcmlenct upon him. We. his feeble flock, weak, liable to err. incapable of de- fending ourselves, can nowhere find safety but in his protection. Like David, build your hopes of support in life and death, for time and eternity, not on yourselves, but on God : on his love, his faith- fulness, the endearing relations he sustains towards you. Confide in your Shepherd. In all your afflictions, recollect that his presence is with you, that his doud covers you, that his pillar of fire goes betore you. that his rod and his staff can comfort you. With the psalmist conclude, that, as he bears this lender otRce. and has hitherto protected and guard- ed you, so he will continue his loving-kindness to- wards you. and cause his •• goodness and mercy to VOL. IV. 63 198 SERMON CL. follow yoii all the days of your life.'' Those fear? •«iid apprehensions for the future, which you some- times Icel, show but little faith, but little reliance upon the pastoral care of the Lord. " Why then are ye cast down, O our souls, and why are ye dis- quieted within us ? Trust in God." Trust in him. Christians; he will safely conduct you through this vale of tears, render you triumphant in death, and then receive you to that better world where your Shepherd " shall feed you and shall lead you unto living fountains of w^aters;" where he ''shall wipr away all tears from your eyes."* SERMON Cl>. ABRAHAM OFFERING UP ISA At Genesis xxii. 1,2. Jlnd it came to pass after these things^ that God did leiuju Abraham^ and said unto hivi^ Abraham : And he said. Belwld, litre I am. And he said, Take noic thij son. thine only son, Isaac, whom thou lovest, and get tha into (he land of Moriah ; and offer him there for a burnt-offering ujxm one of the mountains which f uill Irll thcc of My brethren, the event related in the text is no less aftecting and instructive, than astonishing. I am not surprised that the worshippefs of Molocli MISCFXLANEOIJS, 499 should offer their children in sacrifice to this pre- tended deitj : these worshippers were supersti- tious ; this god was cruel. But that our merciful Father, who willeth only the happiness of his crea- tures, should impose such a trial as this upon a ten» der parent ; that this parent should so overcome the strongest feelings of nature as to comply with it with- out murmuring; these are events which fill me with admiration, till I recollect on the one hand the wise ends which God hereby accomplished, and on the other the power and strength of that faith which up- held the pious Abraham. But cold admiration is not the only sentiment which this history should ex- cite ; it is calculated to awaken the tenderest feel- ings, and to afford us the most useful lessons. I pro- pose, that this purpose may be answered, to review the circumstances of this event, and then to inquire what practical instructions may be derived from it. God of Abraham and of Isaac, eternal Father of that Saviour whom Isaac weakly prefigured ! let our meditations on this subject tend to increase our ho- liness, and to inspire us with that faith, which will make us victorious not only over the world and sin, but also over the improper indulgence of those pow- erful feelings of nature, which become criminal only through excess. It is pleasing and useful to contemplate pious men, supported in the midst of ditliculties and dis- tresses by the consolations of religion, and the ex- -ercise of faith. From such examples we are taught more compendiously and forcibly than we could be by precept, the value of piety, the duty of submis- sion to the will of God. Such instructions we may derive from this event in the life of the patriarch \braham. ^00 --EK.MOX CL. He had now arrived to an advanced old ag;e, and living in strict cotninunion with his (Jod, hoped to descend in pence to the house oi' silence. He was surrounded hj temporal enjoyments; he had receiv- ed from the Almighty that nohlest and mo.st endear- ing of titles, the "■ friend of God ;" he saw his memo- ry ahout to he perpetuated, in a son dearly and de- servedly beloved, a son given him by miracle, a son in whose seed the nations were to be blessed. But, human hopes, how fallacious are you ! Earthly bliss, how easily art tiiou destroyed ! God will not sutler his children to remain in this Avorld without alHic- tions and sorrows, lest they should forget that this is not their abiding city, lest their desires after the heavenly inheritance should be cooled or extin- guislied. It was thus that he acted towards Abra- ham : " And it came to pass after these things that God did tempt Abraham." The worth to tcmpt^ is generally used in an ill sense, signifying to incite to sin ; in this sense, God cannot, as St. James as- serts, tempt any man: when he is said to tenipt his children, the meaning is, that he so orders events in his providence, that their piety may be strongly at- tacked, and its warmth and sincerity attested by a victory over dangerous assaults. It would be bet- ter perhaps to translate the original \sovd. did tn/ ; which is its primitive signification. God then ''did try Abraham, and said unto him, Abraham, and he said, IVhold. here I am." ^^'e are ignorant in what precise maimer the Lord revealed himsell to this his faithfid servant; he did it however in such a manner as to assure Abraham that he was address- ed by (Jod. Jt was a voice that was iamiliar and dear to the patriarch: he had often been lde.--t by such intimate intercourse w illi his iMastcv ; the most MISCELLANEOUS. 501 precious promises had in this manner been made to him ; he listens to it now with eagerness, expecting perhaps new favours. What is it then which the Lord announces ? " Take now thy son, thine only son, Isaac, whom thou lovest." Ah ! when Abraham heard only these words, his attention became more fixed ; he supposed doubtless that this dear object of his affection was about to .partake of new mercies from his Lord, was to receive either new promises, or to obtain the confirmation of those that had al- ready been made to him. What a stroke was this order which follows ! Take this son, so dearly, so justly beloved by thee, " and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains that I shall tell thee of" Holy Abraham ! what a trial was this ; how great was that faith which could triumph over it ! It would have been much, had the pious patriarch merely been told that Isaac must die ; it had been much to relinquish all those Ibnd hopes which he had cherished, and which he had believed that he was authorized to entertain from the promises of God. But then his grief would be mitigated by watching around the sick bed of his son, by assuag- ing his pains, and performing for him the last offices of affection : but this feeble consolation must be de- nied him, for Isaac must be slain, must die by vio- lence. Even then it might be possible that Abra- ham might remove at a distance from this bloody spectacle, and avoid beholding the last agonies of his son : No ! this alleviation is not granted to him ; he must not only behold Isaac struggling with the pangs of death, but must himself inflict the mortal blow ; the hand that, it would seem, should only be employed in his defence, must be dyed with his gush- 502 SKRMON C'L. iiig blood ; the final groans of an only son must vi- brate through the ears of a parent who has wounded liim ; and alter he is cold and senseless, this parent must li^ht the wood on which he is extended, and behold tlie body of his oflspring slowly reduced to ashes. Ah, holy patriarch ! hadst thou been less devoted to God, what various pleas mightest thou have urged to excuse thy compliance with this pain- ful duty. But, my brethren, Abraham was not of the number of those persons who suppose that they may violate the laws of God, because they cannot per- fectly comprehend tlie reasons of them: as soon as he knew the will of God clearly dnd explicitly, he prepared not to argue, but to obey it without hesi- tancy or delay. He stifles the feelings of nature ; he suppresses the suggestions oi doubt ; he goes to per- form the command of his Lord, and says with resig- nation, '' Not my will, but thine be done." " And Abraham rose up early in the morning, and saddled his ass," (for tliis, in the earlier ages of the world, was tlie manner in which persons ofthe greatest dis- tinction travelled,) " and took two of his young men witii him and Isaac his son ; and clave the wood for Ihe burnt-olloring, and rose up and went towards the place of wliich God had told him: and on the third day he lifted up his eyes and saw the place afar oil!" What sorrows must have wrung the heart of the pa- rent during these three mournful days. Whilst Isaac was addre^sing him with fdial aflection and tender- ness, or speaking of the wonders that iiad been wrought in (heir behalf by the God whom they wor- shipped, what keen regrets must have agitated the atllicted f ithcr in reflecting that in so short a period this all'-clionate child must be sunk in the grave by his arm. Nevertheless, he ^^lill prosetMle^ his jour- MISCELLANEOUS. 503 ney with a determined soul. His trial was indeed great; but he was not crushed by it, for God who inflicted it upon him, always wisely proportions the trials of his children to the strength of grace which they have received. Having arrived at the foot of the mount, he left the servants there, " and took the wood of the burnt-offering, and laid it upon Isaac his son ; and he took the fire in his hand and a knife, and they went both of them together. And Isaac spake unto Abraham his father, and said, my father : and he said, here am I, my son. And he said, be- hold the fire and the wood, but where is the lamb for a burnt-ofTering." What force is there in this tender address and this simple question of Isaac ! " The heart alone can comment upon these words." " And Abraham said, my son, God will provide him- self a lamb for a burnt-oflfering : so they went both of them together." Having ascended the mount and built the altar, Abraham " bound Isaac his son, and laid him upon it." It will be recollected that Isaac had now ar- rived to years of discretion, and was probably about the age of thirty-three ; he must of consequence have been bound by his own consent. Nothing then could be more affecting than their interview when, having arrived to the appointed place, Abraham in- formed his son of the orders he had received from God ; and forgetting the Father in the believer, urges him unreservedly to submit to the will of the All-merciful. Isaac yields, submits w ithout a mur- mur, and prepares to lay down his life with calm- ness at the command of God. The final embrace has been given and received : the solemn and affecting farewell has been mutually pronounced ; Isaac is extended upon the wood ; the 504 SERMON CL. arm of Abraham i^ raistnl to strike the I'atal blow; in another moment the knife uill he dyed with the blood of his son. O Christians ! it is in such seasons of gloom and perplexity, when all hope is reliinpiish- ed, that our God appears for our succour. God by his angel called to him from heaven, and said. " Abraham, Abraham ! lay not thine hand upon the lad, neither do thou any thing unto him, for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son from me." A victim is provided in the place of Isaac; God re- new^s his covenant with the faithful parent, and con- firms it by an oath ; and Abraham returns home re- joicing in these new displays of divine goodness. It is always thus, my brethren; when an obedience to the commands of God seems to lead us to misery and death, we find peace and joy : whilst in following the world which promises us prosperity and delight, we find death, eternal death. This interesting history affords us, I. An instruction for Christians. II. A reproof to sinners. III. A consolation lor mourners. I. Christians, you are here taught some of the cha- racteristics of that obedience which you owe to God. It should, like that of Abraham, be universal, willinif, prompt. 1. Our obedience to the commands of God must be mtlccrsal. Our dearest gratifications must be relinquished, the severest pains endured rather than violate his ordcMS. Having learned the will of our Lord, we must prepare to perform it, even though our hearts are to be torn by the sacrifice of an Isaac. How many are there, my brethren, who lorgel tiiis great characteristic of Christian obedieuce : they MISCELLANEOUS. 50,'^ are willing to obey God to a certain point, but be- yond this they say to him with the guests of the pa- rable, " I pray thee have me excused." They will be willing, for instance, to acknowledge the truth of religion and to contend warmly against its enemies : but to practise it sincerely, this is making too o^reat a sacrifice. They will be willing to abstain from gross crimes, but not to perform painful duties: they will be willing to attend to all the external rites of religion, but to demand from them vital heartfelt piety, is to demand too much : they will be willino- to comply with all fashionable virtues, but not with those that are contemned by the world. There are innumerable other such examples of partial obe- dience which will immediately occur to you. How different a lesson are we taught by Abraham : he is commanded to perform an action, in comparison with which he would with joy lay down his own life ; a^ action which seemed contrary to the character of God, the spirit of his religion, and the promises he had made. Yet God comfnands ; all scruples must be silenced ; Isaac must be sacrificed. God, my brethren, does not command us now to ofi[er up our children to him, but if you have not the same senti- ments which induced Abraham to comply with the divine orders, if you resolve that if you were placed in his situation, you would act differently, you are no Christians; for there is no principle more plainly or unequivocally asserted in the word of God than this : that a deliberate refq^al to obey any one com- mand of the Lord, is a proof that our obedience in other respects did not spring from a regard for his authority, but from motives purely human. " Who- soever," saith St. James, " shall keep the whole law, and yet offend. " deliberately and re^olvedlv. " in vol,. i\. «;,t JOb SERMON CL. one point, he is guiltj of all." Let your obedience then be universal ; extending to those things mobt painful, as >vcll as to those most pleasing to nature. Be as ready to sacrifice as to cherish an Isaac, \i God should command you. 2. Christian obedience must be uilUns;. All mur- murs must be silenced, and the heart acquiesce in the duty. This is a second characteristic of Chris- tian obedience taught us by Abraham, ft is not suf- ficient to perforin those actions which God bids us, if we do them with repinings and regrets; if like slaves under the rod of a tyrant \\v. are driven in- voluntarily to do what we hate : these are not the servants whom God approves; lie rewards those only who love him : and it is one of the fu'st elU'cts of love to him. to make us delight to perform his com- mands. Behold Abraham once more: he received an order at w hieh nature shuddered ; yet though he feels as a father, he submits as a believer. The se- verity of the trial does not excite any improper sen- timent against God ; it is a bitter cup. but still it is a cup given by the hand of the Father, and he prepares to drink it with willinoness and resignation. The succours of grace assuage the j):»iiis of nature, and he says with a composed, a resigned, a willing soul, " It is the Lord, let him do what seemetli him good.*' 3. Christian obedi(Mice must be prompt. All un- necessary delay must be carefully avoided : the moment God speaks, the injunction must be com- plied Willi. •' T()-d;;y, il" ye will \\v\\v \\\<< voicej. Iianlen not >our lienrls.*' Beht»ld tiiis exemplified in Abraham: God had counn:uided him to sacrifice his son: he does not delay the exeention of this oi'drr (ill lie might, in (he »-oiirse of time, become more reconciled to a separation that w^s rendered MISCELLANEOUS. 507 douljly poignant, by being unexpected ; for " Abra- ham rose up early in the morning," and prepared immediately to execute the painful duty assigned to him. Imitate his example. Christians; when the Lord calls, do not say with those who neglected the gracious invitations of the Saviour, " Lord, let me first go and bury my father:" your first duty is to obey the voice of your Master. II. Whilst Christians are thus instructed, sinners are reproved by this subject. The God who spake to Abraham, speaks to you also. He does not, it is true, address you immediately ; but through his word, his spirit, his ministers, and his providence; yet his address is not on this account less real or less binding. He said to Abraham, " Take now thy son, thine only son Isaac, whom thou lovest, and offer him as a burnt-offering unto me." He cries to you, ' Sinners, seize those iniquities which you love ; your sensuality, your worldly-mindedness, your injus duty of submitting without murmuring to the most afllictive providences? Leave JVloriah and ascend to Calvary :• behold there the true Isaac ascending the hill, bearing the wood on which he is to be oilered as a sacrifice ; ♦i)ehold him MISCELLANEOUS 509 extended upon it: He, like the son of Abraham, is not constrained to lay down his lift^ ; the offering is voluntary. The hand of his Father is raised to smite him : ah ! no voice is now heard which restrains the stroke ; no other victim is provided by God ; the life-blood of Jesus gushes from his wounds. Whilst we see this Saviour thus despoiling himself of his glory, submitting to every indignity and pain, and at last laying down his life for our sakes ; shall we not obey him without reserve or limitation ? Shall we esteem any duty too painful, any trial too severe, to be undergone for the sake of this Saviour ? Shall not our obedience to him be ivilling ? He is too dear a friend, he has done too much for us to permit that we should serve him heartlessly and grudgingly. Shall not our obedience to him be prompt? He delayed not to work our deliverance ; when he was for us to be baptized with the baptism of suffering and death, he was straitened and afflicted until it was accomplished ; he hasted to consummate his mediatorial office by the oblation of himself. And shall we then, who call ourselves his disciples, delay and procrastinate the performance of our duties.^ Sinners, turn to this same object, that you may learn to sacrifice all your criminal passions and pursuits to God calling upon you to destroy them. Whilst you see this divine victim pierced by your sins, murdered by your transgressions, will you not, in return, immolate these sins and transgressions r Whilst you see Jesus " bruised and put to grief for your iniquities," smitten by the hand of a Father, whilst he stands as your pledge and surety; will you not bring these iniquities to the foot of the cross, and there slay them before him ? 510 bEK.MON CL. Finally: tlo you, mournor?!, diiTct your cyc:? lo this sad spoctaclo ; and, seeing tlie sorrows ol' him of wliom Isaac was so feeble a type, learn to bear your griefs with resignation and composure. What ! will you repine at your small portion of sorrows, when your Master has undergone so much keener agonies ? What ! when Cod gave the son of his love to such inconceivable tortures for our sakes, shall we be unwilling that he should afflict us in so much smaller a degree, and with the design that we "may be made partakers of his holiness?" O no! let the tears, the anguish, and the blood of Jesus, suspend our sighs, and silence our murmurs; let us even rejoice that he calls us to a fellowship in his sulTerings, in order that we may be fitted for his glory, and be prepared •• to sit down wilh Abraham, with Isaac, and Jacob, in tlie kingdom of our hea- venly Father." #• MISCELLANEOUS. 51 1 SERMON CLI, THE SINNER HIS OWN DESTROYER. HosEA xiii. 9. O Israel., thou hast destroyed thyself. My brethren, if we beheld a person murdered and weltering in his blood, or the smoking ruins of a city which had been fired bj incendiaries, there is not one of us who would not be desirous to discover the cause of these miseries ; there is not one of us who would not immediately and anxiously inquire who were the authors of these horrid deeds. Thus affected by temporal distresses, shall we look with indifference upon eternal agonies ? Prying with solicitude into the nature and origin of smaller evils, shall we content ourselves with casting a cool and rapid glance on the tortures of the accursed, and neglect to inquire into the origin and source of these tortures ? Let us not act thus contradictorily ; let us strip off the covering from the infernal pit, and, looking down into it, behold those "chains of dark- ness," that '• smoke which ascendeth for ever," that " fire which never is quenched," that " worm which never dieth." Let us listen' to those groans and la- mentations which re-echo roun \ this dreary abode ; and while with fearfulness and tremblins: we con- 612 SERMON CLl. sider these a«jonies, let us levorcntl^ crj to the Fountain of Iii,dit, Who is it, holj God, that hath dug; tliis ab} ss ? Who is it that hath pushed these suirerers into it? Wlio, who is the author of this unutterahle wo ? To this (juestion the God of truth rephes in our text: '-'Israel, thou hast destroyed thyself." Sinners, you are the authors of your own perdition; you have forged those chains which hind you; you have kindled those llames which consume you; you have pulled down that vengeance which fills you with horror and sinks you in despair. This is the decision of that God •' who cannot be deceived," and who cannot deceive. When he speaks thus clearly, surely it is the duty of sinners to acknowledge his truth, and believe his declara- tions. But do they make tliis acknowledgment? Do they exercise this belief? i\o ; in their hearts, and sometimes with their lips, they dare blasphe- mously to cast the blame of their destruction from themselves upon God. Sometimes it is his decree which constrains them; sometimes it is the with- holding of his grace which excuses them; sometimes it is the force of temptation and their own inability, which exempts them from blame. Since by such pleas the sinner quiets the clamours of his conscience and dishonours (he God whom we love, let us strive to strip him of those pleas, and vindicate the cause of God. These object^^ \rdl be attained by a carefid meditation on tlie following proposition, which naturally flows from the text : 'J'he destruction of impcmtcnt sinncis is jnorurcd by themselves ; or, in other words, the accursed must loy (dl the bhunc of their perdition, not on Cod, but on them- selves. t' MISCELLANEOUS. 513 Two things are requisite for the iUustration of this proposition : I. We must establish its truth by arguments. II. We must answer the objections that are made against it. You have before you the whole division of the ensuing discourse. I. That the destruction of the impenitent is pro- cured by themselves, will be evident to you if you attend to the attributes^ the word^ the conduct of God, the sentiments of believers, and the confessions of sinners. 1. The attributes of God. Every perfection of Deity must be prostrated and trampled upon, before the blame can be cast upon him for the perdition of sinners. Where would be his justice, if the miserable victims of despair could address him as they sunk into the flames, and say with truth: ' Thou art the procuring cause of that wo which I am about to suf- fer ; it is owdng to thee alone that I have not escaped this torment !' Where would be his tender mercy, his infinite love, his abounding grace, if the helpless, hopeless inhabitants of hell could look up to his throne and cry, ' There sits the Being who sent me hither : it is his fault and not mine, that instead of a tortured fiend, 1 am not an holy angel !' Where would be his veracity, if the plain assertion in our text, and many others equally express, might be charged with untruth ? Look over his other attri- butes, and you will find that in a similar manner they must all be violated by the denial of this proposition. Sinners, is it a small matter, think you, thus " to charge God foolishly ;" thus blasphemously to strip him of his perfections, and represent him as a mon- ster of injustice, of cruelty, and of falsehood ? VOL. IV. 65 .}|4 atllMON CLl. 2. AO'^r tliu^* considcriniT the attributes^ attoni] to the nortl ol (Jod. \\ liat tern)S does it use when it ypcaks of his nature? When he makes his name known unto Moses, he proclaims : " The Lord, the Lord God, merciful and gracious, long-sutlering, and abundant in goodness and truth, keeping mercy for thousands, forgiving ini(jnily. transgression, and sin.*" And elsewfiere he declares. " I am the Lord, who exercise loving-kindness, righteousness, and judg- ment; for in these things I delight, saith the Lord." When the cliurch of Israel worshipped him, they declared, '• Thou art a God ready to pardon, gra- cious and merciful, slow to anger, and of great kind- ness." AVhen his eternal Son would give us a true view of his Father's character, he assures us that his goodness so infinitely exceeds that of any crea- ture, that on a comparison it may be said, " There is none good, save God." When John would teach us the nature of Him for whom his heart burned with such warm aflection, he exclaims, '• God is love." Now, if God be to blame for the sinner's perdition, these and a thousand similar texts, are not merely unmeaning — they are false. When God bcliolds =;inn«MS obstinately despising his calls, scorning his profFered grace, and rusliing on to destruction, what is his language ? *' O that they were wise ; that they understood this; that they would consider their latter end !" " O that my peo- ple had hearkened unto me!" *' O that thou hadst known, at least in this thy day, the things tjiat be- long to thy peace !" '• 'J'urn ye, ttirn ye, from your evil way, for why will ye die, O house of Israel?" *• How shall I gi\ (> thee up, Rphraim ? How shall 1 deliver thee, Israel ? How shall I make thee as Admah ."^ How shall 1 set thee as Zrb'^im?" Now MISCELLANEOUS, 515 if God be to blame for the sinner's perdition, all these tender expostulations must be only a pompous display of unreal feelings ; all these pathetic com- plaints must be only vain and delusive mockery. Besides, God gives us many express and unequi- vocal assurances that he would " have all men to be saved ;" " that he is not willing that any should perish, but that all should come to the knowledge of the truth:" and lest these assurances should not satisfy us, he has confirmed them by his oath ; and " since he could swear by no greater, hath sworn by himself," saying, " As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." Now, if God be to blame for the sinner's perdition, these assurances and this oath must be untrue: the God of heaven must not only be a deceiver, he must also be perjured. You shudder, my brethren, and you justly shud- der, at so impious a conclusion : but it is a conclu- sion which we must necessarily embrace, unless we maintain that the ungodly are themselves the authors and procurers of their eternal wo. "• O Israel, thou hast destroyed thyself!" 3. From considering the word, let us pass to an examination of the conduct of God ; and whether we reflect on the manner in which he has acted to- wards our race in general^ or towards each one of us in particular^ we must be convinced that if we are lost, the blame of our perdition must rest entirely on our- selves. He created our race pure and holy, enstamped with his own image, having no criminal desires, no tendency to evil, no irregular appetites. He en- dued us with reason to direct our conduct, with ijl6 SERMON CLI. conscience to point us to duty, with atl'ections which could be satisfied only when fixed upon the sove- reign good. He barred against us the i^ates to per- dition ; and it was man, not God, which burst open these gates to make a passage to wo. Wlicii wc had thus fallen, when the flames already were kind- ling around us, when the curses of a violated cove- nant were just descending on our heads, and mc could find no reiiige, the Lord interposed and res- cued us. Entering into a covenant of grace, he made salvation possible ; he gave up the Son of his bosom to fulfil the law in our behalf, and to bear the punishment due ibr our sins ; he offers the righteous- ness and merits of this Son, to all, without exception, who will accept liim as their Ruler and Redeemer. The sentiments of conscience, the declarations of his word, his fearful threatenings, the instructions ol the pious, the attractive displays of heavenly glory, the dreadful denunciations of future misery, are so many mounds and barriers with which he has guard- ed the avenues to destruction. The transgressor must leap over these mounds before he can plunge into destruction ; he must ibrce these barriers be- fore he can seize on death. Besides all this, God has freely offered his blessed Spirit, as a safe and unerring guide to heaven, to all who will ask for him sincerely, humbly, and under a sense of their need : He has caused the blood of the Saviour to (low. an ocean of merry, between us and hell. And after thou hast done all this, O my God, shall we still dare to say, that thou art the cause of our destruc- tion ? No, no : " To thee belongeth righteousness'' and mercy; "but lo us shame and confusion of face." After thus thinking of his <'onduet towards our race in general, think of his conduct to >/qu iapurliai- MISCELLANEOUS. 0 1 7 tar. How much has he done to deter you from mi- sery, to allure you to happiness ? How many times has he called to you by his providence, by his word, by his ministers, by his people, by his Spirit ; how many times has he called to you in all these differ- ent manners, " Why will ye die ?" Though his dealings have been diverse, yet there is not one of you to whom he has not given numerous assistances and encouragements in the path to heaven. To this person he has given a pious parent ; to that a holy wife or husband ; who have with earnest solicitude and with bitter tears, besought their sinful relatives to think of the concerns of eternity. You have re- ceived from him riches and pleasures, that he might draw you through gratitude to devote yourself unto him. You have received from him disappointment, affliction, poverty, and pains, that finding no joy upon earth, you might be driven to seek spiritual pleasures. You were in imminent danger of sud- den death whilst you were unprepared for it; but his providence warded of the stroke, and lengthened out your season of probation. You were brought by sickness to the borders of the o-rave, and standino- on the brink of the pit were just ready to take the final plunge. God stretched forth from heaven the arm of his power, pulled you from the brow of the precipice, set you at a distance from it, and waited to see whether you would be instructed by the peril from which you had been delivered. My brethren, lei each of you fill up this sketch for himself Let each of you silently review the conduct of God to you, from the time that you first laid on the bosom of your mo- ther to the present moment, Mark attentively the mercies you .have received, the dangers from which you have been saved, the long-suffering compassion -518 SERMON CLI. nhicli has been exercisctl towards )ou, llie calle? and invitations o( God wliicli liave sounded in your ears, tlie means of grace, the public instructions and the private helps which you have enjoyed, the mov- Ings of the Spirit upon your hearts inciting you to obedience. Let each of you mark these circum- stances, and you cannot fail to be convinced, that il you perish, you must be the authors of your own per- dition. ^' O Israel thou hast destroyed thyself." 4. The scntimenfs of all believers establish this same truth. Inquire of them why they so long remained in the road to destruction: ask them whether God, or they, were to blame, that they did not sooner aban- don it. They will without hesitancy reply to you ihat they alone were in iault ; that God invited them and was willing to receive them ; but that their own obstinacy and impenitence, made;them reject his in- vitations, and refuse to come unto him. And can it be conceived for a moment that Christians of all ages, of all conditions, of all denominations, sliould without a single exception concur in (Unbracing a sentiment so mortifying to the pride of human nature, unless, (his sentiment were established by scripture and con- firmed by their own feelings? 5. Finally, remember that this testimony of be- lievers is corroborated by the confessions of sinners themselves. With whatever confidence and inge- iniity transgressors, while in health and strength- may assert their blamelessness ; with whate\er im- piety and boldness they may charge God a^ llie au- (lior of their dt'struciion, yet their language will be changed in that honest hour when they shall have to struggle with the king of terrors. I have more than once heard the sinner, while he supposed that death was vet at a distance from him. quieting liis Vi)i^- MIS£;ELLANEOLb. 511* science by sophistical reasoning, and excusing him- self for his continuance in guilt. 1 have beheld this same sinner stretched on the bed of sickness, pale, feeble, languishing, in the midst of the tears and the sighs of his relatives, expecting each moment tl>at death would arrive to tear his unwilling soul from his body, and bear it io the tribunal of his Judge. Ah I his faltering tongue no longer dared to extenuate his crimes ; his trembling lips abstained from their un- holy charges against God : but shuddering and af- frighted by considering the misery which awaited him, he exclaimed, ' Fool that I was, to have rejected an offered salvation ; to have closed my ears against a wooing Redeemer; to have slighted the importuni- ties of a compassionate God ! I perish, and I perish Hnder the agonizing reflection, that none but myself is to blame.' And could we follow sinners beyond the grave ; could we behold them in their torments, and iiear the sad accents which burst from their lips, with what emphasis, what energy, would they confirm the truth that we are establishing. Oh ! were it in their power, they would give millions of worlds to be freed from the dreadful reflection that their own folly brought them to that state of wo. This tortur- ing remembrance, 'we have destroyed ourselves,' preys like a serpent upon their souls, and stings them to madness. Unite all the reflections which have been made, and you will, we trust, be convinced that the accursed must Imj all the blame of their perdition^ not on God, but on themselves. Nevertheless, sinners object to this truth; and they found the principal of tlieir objections on the 020 SERMON CLI. decrees of God^ and on the inability of man. We are to examine these objections in the lid. Division of our discourse. The first objection which the sinner makes against the doctrine that we have been establishing is this: Since God has decreed whatsoever comes to pass., and .unce his decrees are irreversible^ it will follow that if I am de- stroyed., it will be through the compulsive power of the di" vine decree., and not through my own fault. On this very common objection we make the Ibllowing remarks : 1. The proofs of our doctrine have been drawn from plain and simple sources : the principles on which we built our reasoning were clear ; the de- ductions from them were intelligible, and level to the weakest capacity. But on the contrary, the ob- jection is drawn from a subject of which we have very inadequate conceptions, in which we soon get beyond our depth, and feel ourselves involved in ditficulties and darkness. Is it not then most clear, that an objection of this nature, even though it were insurmountable to us, ought nevertheless to have but little weight against such a body of clear and perspicuous evidence .'* 2. The principle on which this objection is found- ed is not a just one. What is this principle ? That when two doctrines are aflirmed in the scripture, which to our limited capacity appear irreconcilable, we are authorized to embrace the one and r<'ject the other. Why is this principle unjust .'' Because another person, on precisely the same ground, may reject the doctrine which we embrace, and embrace the doctrine which we reject. Let me illustrate my meaning from the case before us. Here are two doctrines which we suppose to be taught by the scriptures : that the sinner is the author of his ovfn -MISCELLANEOUS. 521 perdition, and that God has decreed whatsoever comes to pass. The sinner sajs, ' I cannot recon- cile these doctrines, and therefore I will reject the former.' And the Arminian, on precisely the same principle, may say, ' I cannot reconcile these doc- trines, and therefore I will reject the latter.' Now then, that cannot be a just principle, which is so vague and uncertain in its application, as to lead two different persons to conclusions and sentiments diametrically opposite. 3. Permit me again to present to you the interest- ing reasonings of an excellent divine on this subject.* When the sinner asserts that these two propositions, (jrod has irreversibly decreed ivhatever comes to pass, and the accursed can blame none but themselves for their perdi- tion— when the sinner asserts that these two propo- sitions are irreconcilable, there are only two ways in which we can answer him : the first is, accurately and minutely to compare the decrees of God with the conduct and dispositions of sinners ; and to make it evident from this comparison, that sinners not- withstanding these decrees, have a perfect freedom of will, and are not compelled to embrace perdition : the second is, to refer this question to the decision of a Being of unsuspected knowledge and veracity, whose testimony is unexceptionable, and whose de- cisions are infallible. Now the first of these me- thods is impracticable : since we do not know the arrangement, the extent, the combinations of the decrees of God, we cannot possibly accurately com- pare them with human conduct. The second way is possible : there is a Being, capable of deciding this point; a Being who has decided it: this Being * This whole paragraph from Sanrin, VOT-. IV. ()6 622 SERMON CLI. is God, from uhose decisions there can be no ap* peal. I will suppose you to put up this petition to God : ' Doth the eternal destination which thou hast made of my soul before I had a being ; do what they call in the schools predestination and reprobation, deslroy this proposition: that if I perish, my de- struction proceeds alone from myself? My God, remove this diiliculty, and lay open to me this im- portant truth.' Suppose, my brethren, that having presented this question, God should answer in the following manner : ^ The frailty of your minds ren- ders this matter incomprehensible to you ; it is im- possible for men, finite as you are, to comprehend the w hole extent of my decrees, and to see in a clear and distinct manner the influence they have on the (k'stinies of men : ijut 1 who formed thorn perfectly understand them ; I am truth itself, as I am wisdom; I do declare to you then, that none of my decrees offer violence to my creatures, and that your de- struction can proceed from none but yourselves. , Vou shall one day perfectly understand what you now understand only in part; and then you shall see with your own eyfs, what you now see only with mine. Cease to anticipate a period which my wis- dom defers ; and laying aside tiiis speculation, at- tend to practice ; fully persuaded that you are placed between reward and punishment, and may have a part in which you please.' Is it not true, my bre-. Ihn'n, that if God had answered in tliis manner, it would be carrying, 1 do not say rashnes>, but inso- lence, to the highest degree, to object against this testimony, or to desire more light into this subject at present ? But God has given this answer, and in a manner infinilily more clear tlmn \\c have stated it : he has given it in all those passages of his word MISCELLANEOUS. 523 which attest his willingness to save man ; and there- fore, notwithstanding this objection, it still appears true that the sinner has destroyed himself. But a second objection is urged. It is founded on the inability of man. 'God,' says the sinner, * does not deal fairly with us ; he is a " hard master, gathering where he has not strawed ;" he requires of me certain duties which I cannot perform ; an4 then, because I do not perform them, sentences me to wo.' This is the objection in its full force- We make but a single observation in reply to it. This inability, instead of extenuating your crime, is the very essence of your guilt. Inability is of two kinds, natural and moral. Natural inability consists in a defect of rational faculties, bodily powers, or external advantages ; this excuses from sin. Moral inability consists only in the want of a proper disposition of heart to use our natural ability aright; this is the essence of sin. We shall illustrate this point by a familiar example. A beggar applies for relief to two different persons : the first says to him, ' I perceive your misery ; I know that you ought to be relieved, but I do not possess any property, and therefore I am totally un- able to relieve you.' Here is an instance of natural inability, and it perfectly exempts the person from the sin of uncharitableness. The second says to him, ' I perceive your oiisery ; I know that you ought to be relieved ; I have a sufficiency of money ; but Hiave such a dreadful hardness of heart that I canr not pity your distresses, and that I am totally unable to relieve you.' Here is an instance of moral ina- bility ; instead of excusing from sin, it is that which constitutes the very essence of the sin. aad which renders the man nncharitablp. i24 faERMOX CLI. Now then, sinners, lei us examine under which species ol' inability you lie. II' under the iirst, you are excusahle; if under the second, you are inex- cusable. Natural inabilily then consists in a defect of rational faculties, bodily powers, .or external ad- vantages. If you were without any reason to inider- starid the truths of the i^ospcl, without any external senses by which these truths could be conveyed to your mind, without any opportunity of ever hearing of these truths, you would not be blameable for not closing with the gospel oilers of salvation. But that understanding which is employed in the investiga- tion of natural truths, is capable of being employed in the investigation of spiritual truths; but that love ■which is exercised upon the creature, is capable of being exercised upon the Creator,' but your outward senses and external situation are such that you have known these things; there is then no natural inabil- ity in your case ; you labour only under a moral in- ability. The question then recurs, do«'ar there with joy, will be past. In a very little while, our pijises shall cease to throb and our hearts forget to beat. Our friends shall follow our lifeless corpses to the toml); and th(^ dust of the church-yard shall press upon our cold and unpalpitatinjj breasts. Even atiscELLAi^ou^. 527 before our friends shall perform these last offices of humanity for us, and hide our corrupting bodies in the grave, our souls shall stand before the judgment- seat of Christ, shall be by him acquitted or con- demned, and shall enter upon their endless state. After the souls of successive generations shall have been thus acquitted or condemned, and their bodies »hall have mouldered in the dust ; after the period appointed from eternity for the duration of our sys- tem shall have elapsed, then the end shall come; then that general judgment shall take place, which shall confirm all the particular judgments before pronounced, and show to the assembled universe the justice and mercy of the King of kings. It is this general judgment on which we are now to me- ditate. The Lord grant that this exercise may be so accompanied by his Spirit, that we may be ena- bled to stand then fearless and undaunted amidst the wreck of nature. When the purposes of God, with respect to man- kind, shall have been accomplished, then « a mio-hty angel shall descend from the skies, clothed with a cloud, and a rainbow upon his head, and his face shining as the sun; and standing upon the sea and upon the earth, he shall lift up his hand to heaven, and swear by Him that liveth for ever and ever, that time shall be no longer:" (Rev. x. 1. 5, 6.) The oath shall no sooner proceed from his lips than it shall be ratified by the God of heaven. The voice of the archangel and the trump of God shall resound through the universe; shall penetrate the lowest graves and the depths of the sea, and shall cause the sleeping dust to spring into new life. At this delightful moment, light shall beam upon the tombs of the saints ; for " the dead in Christ shall rise first." Cria SERMON CLll. The pai'lictes of tlieir frames, which in all their va- rious changes have been preserved by omniscience, s^hall re-assemble at the command of God. Their bodies shall rise from the dust, clothed with new properties and w ith heavenly attributes, shining like the sun in the kingdom of their Father. Their souls which have rested during the state of separation ia the bosom of Jesus, shall rapidly fly to be re-united to their former companions, and to obtain with them the consummation of bliss. At the same instant, all the believers that are then alive upon the earth, shall be "changed in the twinkling of an eye," and caught up to meet their Saviour. The righteous being thus collected, the loud peal of the trump shall asain float on the air, shake the earth to its centre, and re-echo through the dreary abodes of hell. The ungodly well know the portentous sound ; and shuddering, trembling, and unwilling, rise from the dust; whilst their souls are dragged from the place of torment to meet those bodies once parta- kers of their sin, now to be partakers of their punish- ment. Thus united, they, with the sinners that are upon the earth, are borne through the air to meet their oflended Lord. All mankind being thus as- sembled, the loud clangour of the trump again is heard, and re-echoes round the extensive vaults of heaven. Hell vomits forth its victims, and the apos- tate spirits, with Satan at their head, are dragged, oh! how reluetantlv, to the dreadliil bar! Thus two worlds are collected to be judged; and the third is advancing as an assistant spectator. Whilst these preparations are making, the Judge approaclies. At tlie brightness of his presence, the sun hides its beams and shrouds itself in darkness. J I covered itself with sackcloth whvn the humbled MISCELLANEOUS, 529 Jesus expired upon Calvary; it starts back with astonishment and terror when he comes in the splendour of his glory. The moon lays aside its brilliancy and changes into blood : why should it continue to measure times and seasons when eter- nity commences ? The stars of heaven shake and fall from their spheres ; the expiring earth trembles in mighty throes and convulsions, and is enwrapped in flames ; the heavens shrink like a shrivelled scroll from the face of their Creator. In the midst of circumstances so august and ter- rible, the Judge descends. This Judge is Jesus Christ, to whom, according to the appointment of the most sacred Trinity, this sublime office is made appropriate; Jesus Christ, Avho being both God and man, is properly constituted the Judge between God and man; Jesus Christ, who is our owner as Crea- tor, our purchaser as Redeemer, and therefore has a just authority to judge us by both these titles. With what lustre and glory this Saviour now ap- pears! how different from the despised Nazarene! Instead of the manger at Bethlehem, he sits on the throne of the universe ; instead of the humble son of Mary, he comes as the eternal son of God ; in- stead of a few swaddling cloths as the sign of his advent, the sun eclipsed and the moon darkened precede his appearance ; instead of appearing in the silence of midnight, he comes in the midst of thun- ders and lightnings and dissolving systems ; instead of being unjustly cited to a criminal bar, he sum- mons the whole world to answer to him ; instead of the crown of thorns, he bears one beaming with glory; instead of the insulting reed, the emblem of mock-majesty, he wields the sceptre of the universe ; instead of beino; surrounded bv a reviling crowd, VOL. ly. 67 >/ 530 SERMON CLII. who pour upon him their rcproaclics, their coiitu- mchos, their curses, he is attended by myriads oi' the angelic host, who prostrate themselves before him, blessing him for his mercies, and adoring liim for his perfections. Such is the appearance of the Judge. He comes dressed in that body which was crucified on Calvary, and which now, inconceivably glorified and exalted, is taken into union with divinity, and remains in hea- ven the eternal monument of redeeming love. In this he comes to decide the destinies of men. The prints of the nails, of the tliorns, of the spear, are still manifest, and a flood of glory beams from these precious wounds. O joyful spectacle to the right- eous, who see in the sufferings of which these wounds are the memorial, the remission of their sins ! () ter- rible view to the wicked, who have crucified to themselves afresh the Son of God, and trampled upon his sacred blood ! Such will be the aspect of the Judge. He shall be seated, the apostle tells us, " upon a great white throne.'''' His judgment-seat is denominated a throne^ to express his supreme power, and to show that there can be no appeal from his decision to a higher tribu- nal. It is called a ichitc throne, to denote the bright glory, the illustrious light, the unspotted purity, and the awful holiness of him that sits upon it. The Judge then being seated, and all the dead small and great standing bei'ore him, '• the books are opened." This is a fig(n-ative expression, the import of which is however very plairu The book oi' divinr oninisrichce shall be unfolded, and display to every individual of the vast assembly, all the thoughts, words, and ac- tions of himself and others: the book of cnnsrirnce shall attest the accuracy of this record : the books MISCELLANEOUS. 531 of nature, of the law, and of the gospel,' shsAl be ex- panded, that by them our conduct may be tried; and finally, " the book of ///c" shall be unclosed, which contains the names of all those who, accord- ing to the divine declarations, have a title to the heavenly inheritance. Every thing being thus prepared, the Judge sum- mons the righteous to the tribunal ; and as they were raised, so they will be judged first, in order that they may then be assessors with Jesus Christ in judging men and angels. (1 Cor. vi. 2, 3.) It is a question on which divijies are divided whether the sins of the pious shall be publicly pro- claimed and manifested in the great day. From the near relations that Jesus sustains to his people, and the tender love he bears to them ; from the account of the proceedings in the judgment, which he has given us in the twenty-fifth chapter of Matthew, and in which the i^ood deeds of the righteous alone are mentioned ; from God's promising to " blot out the transgressions" of his people, and to " remember their sins no more," (Is. xliii. 25.) to " cast them into the depth of the sea, and behind his back ;" (Mic. vii. 18. Is. xxxviii. 17.) from the exalted joy and unmingled triumph that the saints will feel on that day ; from these and similar considerations, some have concluded, that none of the offences of tlie justified will be mentioned. Others however, supposing that, from the feebleness of our powers, and the narrowness of our views, we cannot tell how infinite love, directed by infinite wisdom, and aiming at the everlasting good of the universe, will be exercised towards us ; considering the descrip- tion of the judgment given by the Saviour as contain- ing only the great outline of those solemn transac- 532 SERMON CLir. tlons; iritorproiii)£^ the promises of God only as an engagement tli:il tlie iniquities of liis people should not be remembered to their condemnation ; relying on those numerous texts which declare that all our actions upon the earth shall then be manifested; thinking that a full display of the divine grace and power in the salvation of rebels, would render a view of their former conduct and feelings requisite; knowing that in heaven the redeemed remember their sins without impairing their bliss, and by the recollection of them feel more their obligations to redeeming love : others, for these reasons suppose that the iniquities of the children of Jesus will be exhibited, not to fill them with misery, but to make them rise higher in their admiration of that mercy which plucked them as brands from the everlasting burnings. Such a view would inspire them with sentiments similar, but far superior to those which Paul so often expresses, when assured of the love of his Redeemer, yet recalling his crimes, his overflow- ing heart labours in vain to declare all the emotions oi gratitude, all the ardours of love with which it ia penetrated and inflamed. But whatever wc may think on this question, it is certain that their .) - Yea, the earth -hall be full of the knowledge of tljc Lord, as the waters cover Ihc sea." (xi. 4.) MISCELLANEOUS. 547 NoVv Daniel, smitten by a prophetic ray from the 'Father of Lights, declares, " I saw in the night- visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations, and languao-es- should serve him. And the kingdom, and dominion, and greatness of the kingdom under the whole hea- ven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting king- dom, and all dominions shall serve and obey him." (vii. 13, 14. 27.) Then the same cheering prospects open upon the eyes of Malachi. " From the rising of the sun even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be oflered unto my name, and a pure oflTerine- " (i.ll.) ^' And when the future fortunes of the church were displayed to John, he " saw an angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every na- tion, and kindred, and tongue, and people; and he heard the seventh angel sounding, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever." (Rev. xii. 10.) These are but a very small part of the prophecies that relate to the increase of the church of Christ. That they have not yet been accomplished is certain. Cast your eye over the woHd, and see what a multi- tude of nations s'ill lie buried in pagan darkness, or deceived by the Eastern impostor. And in those 548 SERMON CLIIl. countries profcsscJly Christian, behold how many millions are perishing, how many false worships are prevailing, how many schisms and factions are tear- ing the church to pieces. Surely the present state of the world is not such as to correspond with these predictions ; neither can you point to any past period in which the prevalence of Christianity has been in any degree so universal as to justify the strong lan- guage in which these promises are conveyed. That they uill be accomplished is equally certain. It is God that hath promised, and what shall prevent the execution of his designs? J Van t of wisdom? All nature, the work of his hands, is naked before him, and he knows how to regulate its most secret springs. All possible circumstances are continually in his view, and he always sees how they may be so ar- ranged and combined as to elFeet his plans. When human reason, baffled and confounded, sees no me- thod to accomplish these promises, his infinite wis- dom sees how (hey may be accomplished in a thou- sand diflerent manners. TVant of power ? His hand steadily rolls along the mighty wheels of providence : heaven, earth, and hell, are obedient to him. What though all creatures should combine to oppose his purposes ? Ah I a worm raising its head in deliance against the heavens, an atom boasting that it will heave the earth from its centre, affords but an infi- nitely feeble emblem of the vanity and arrogance ot such a combination. IVant of faithfulness ? '• He is not a man that ho should lie, neither the son of man that he shouM repent. Ilath he said, and shall he not do it ? Or hath he spoken, and shall he not make it good ?■' (Num. xxiii. 19.) He has already fulfilled such glorious promises as to merit our full confidence MISCELLANEOUS. 54^ in the accomplishment of those which he hath not yet pleased to execute. Resting then upon the promises of a God, omni- scient, almighty, infinitely faithful, the church may with security bid defiance to all her enemies. " As- sociate yourselves, O ye people, and ye shall be broken to pieces ; gird yourselves, and ye shall be broken to pieces. Take counsel together, and it shall come to naught ; speak the word, and it shall not stand, for God is with us." (Isaiah viii. 9, 10.) Let her foes be never so numerous or powerful, " the daughter of Zion will shake her head at them, she will laugh them to scorn." Let some new Dio- cletian declare that he will destroy the Christian superstition, and attempt to exterminate religion by the sword of persecution. It will again be found, that these attempts, like the arrows which the Par- thians vainly shot against the sun, return winged with destruction on the heads of those who aimed them : it will again be found that the blood of the mar- tyrs is the seed of the church. Let the united strength of earth and hell assail her, she will be serene and undaunted : for her feet are fixed upon the rock of ages, Jehovah, God of hosts, throws his buckler be- fore her, and his faithfulness is her " rereward." This is not a mere speculative truth, which the understanding may investigate while the heart is un- moved. It is a truth full of the richest consolations. We are to present some of these consolations in the -lid. Division of our discourse. The triple flame of love to God, tove to the Redeemer, and love to mankind, burns in the breast of every Christian. These sentiments afford a pure pleasure, and if piety and virtue had that influence in the world which they deserve to have, they would afl[brd 550 SERMON CLlir. nothing but pleasure to those who cherish thciu* But in a state so disordered as the present, in a world so deluged with iniquity, they infhct many pains upon the soul : pains, however, which are miti- gated by the reflection that the kingdom of Christ will illustriously increase. 1. Can a man whose soul is inilamed with love to God., fail to be grieved when he looks around on the w orld, and sees so many nations ignorant of the true nature of this God, debasing him by unworthy con- ceptions, dishonouring him by idle superstitions ? Can he without anguish cast his eyes upon Christen- dom, and see even there the prevalence of vice and iniquity, the authority of God contemned, his prof- fered favour despised, his tremendous indignation provoked ? The more intense liis love to God, the keener will be the regrets which such a prospect will excite. Whither shall he go for consolation ? If from the present he turns back upon the past, simi- lar scenes are exhibited, and his gloom only thickens. His mind fnids no repose, till looking to the future, he beholds that a time is coming in which God will no longer be contemned by his own offspring. Cheer- ed by this prospect, he breaks forth into joyful ac- cents, and exclaims: ' What ! a period is then surely and rapidly advancing, when the uncreated glories of Jehovah shall beam upon all parts of his world ; when men shall every where use the faculties w hich he has given them in advancing his praise ; when earth shall respond to heaven, and mortals emulate the splendid liust of angels in the worship of their common Lord. Oh ! let my thoughts rest upon this blissful period ; let me hasten it by my wishes and my prayers ; let mr turn my eyes from the dreary spectacle before me, and live in the constant pros- MISCELLANEOUS. 551 pect of that day when my heavenly Father shall be no longer dishonoured, when the vast family of man- kind shall feel for him the affection of children, when the sun in his splendid career shall behold no heart which does not beat high with affection to its Maker. 2. If this truth thus allays those griefs produced by love to God, it is no less effectual to heal those wounds of the soul which in a world of darkness and disorder proceed from love to the Saviour. Who that loves the Redeemer can behold with a dry eye and an unmoved heart the reception given to his gospel in the world which he came to redeem ? Rejected by the Jews, esteemed a mere prophet by the disci- ples of Mahomet, daily crucified afresh in countries which profess to obey him; this is the reward of his agonies, and tears, and death. Mourn, Christians, well may ye mourn for ungrateful man; but mourn not as those without hope. " The night is far spent, the day is at hand." Yet a little while, and the Jews shall be brought in with the fulness of the Gentiles ; yet a little while, and ^' Jesus shall re- ceive the heathen as his inheritance, and the utter- most parts of the earth as a possession ;" yet a little v/hile, and the w^hole w orld, forsaking their errors and their sins, shall own him as their Lord, and press his cross to their hearts as their only hope and only joy. Be not then dejected. Christians. How- ever dark the cloud which now^ hangs over the world, there will yet be countless multitudes to celebrate tlie praises of your Saviour, and to feel his grace. 3. Finally : can he whose heart glows with charify unfeigned, behold without grief the sufferings and sins of mankind.? Can he listen to those groans which ifi every quarter burst from the wretched, can he see so many eagerly pressing forward in the path of 552 SERMON CLIir. guilt, and hastening to seize on perdition, without bewailing almost with tears of blood the woes of the human race ? But O ! what consolation to the heart sick of the crimes, weary of the follies, pained by the woes of man, to remember that these crimes and follies shall at last cease, and that those woes which they draw in their train shall be known no longer! Where is the soul so insensible, that it does not even leap for joy, when it considers that the earth shall yet smile like a renovated Eden, which seraphs will again delight to visit ; that man shall once more have the temper of angels, and bear the impress of God ; that the whole world shall be an image of heaven, in which God will reign supreme, and shed forth no- thing but benedictions. He must increase : This truth is a source of conso- lations. But it also ijicites its to mcmy duties, it imposes upon us many obligations. This is the Hid. Division of our discourse. The promises of God are not designed to render us negligent or inactive, but to induce us to strive with vigour, with cheerfulness, and hope. When God assures his people that Amalec shall be de- stroyed, the hands of Moses must immediately be lifted up in prayer, and the sword of Joshua must be courageously wielded. In like manner, when he as- sures us that Christ ehall increase, we should proy eanicsthj, labour diligcnthj, and give liberally for the attainment of this glorious object. 1. We should pray earnestly. The blessings that are promised are sullicientiy great to excite our ut- most ardour. If the glory of God, the interest of the Redeemer, and the felicity of mankind, will not put fire into our devotions, what will ha^ e this eflect ? Besides, in numberless parts of the scripture, we arc MISCELLANEOUS. 553, assured that it will be in answer to prayer that the church will increase. Can you. then remain careless of this duty? Remember, Christians, that the holy angels are waiting with earnest expectation till you by fervent and persevering prayer procure greater influences of the Spirit for the church, and give them liberty to shout, " The kingdoms of this world are become the kingdoms of our Lord and of his Christ." Remember that the Saviour is waiting till Christen- dom pour forth its supplications, that he may " see of the travail of his soul and be satisfied." Awake then, slumbering Christians ! " Ye that make mention of the Lord, keep not silence and give him no rest, till he establish and till he make Jerusalem a praise in the earth." O ! did w^e see you acting thus, we might hope for better days ; did we see you thus be- sieging the throne of grace with armies of supplica- tions, thus laying hold on the promises of God, and securing the interposition of Omnipotence, then the church might "• lift up her head and rejoice, knowing that her redemption drew nigh." But, 2. Besides praying earnestly, you must labour dili- gently. As it is a denial of God to labour without praying for his blessing, so also it is a tempting of God to pray without using those exertions naturally fitted to accomplish the end. If then you wish Zioii to rise from the dust, labour to increase the influence of piety in your own hearts, and in the hearts of your neighbours. Content not yourselves with " crying Lord, Lord :" hasten to " do his commandments." You have every motive to animate you to exertion; you are sure of success ; yop know that " your la- bour will not be in vain in the JL.ord." " You run not as uncertainly,; you fight not as those beating the air:" and whose exertions should be vigorous, if not VOL. iV. 70 55i SERMON CLIIL his who is a:oSureii of obtaiiiiiie;, not only the object for which he strives, but also a gloriouo recompense in the heavens? 3. Finally : we must give liberally, lor the accom- plishment of this great design. It is not without in- calculable expense that (he gospel can be carried over all the world ; and he who pretends that he wishes it thus to be carried, and yet withholds that pecuniary aid to Missionary Societies and exertions, which it is in his power to aflbrd, and which is abso- lutely necessary for the attainment of this end: let him say what he please, let him think what he please, he is a hypocrite, professing sentiments which he does not feel ; and though he should be perpetually upon his knees petitioning for the spread of the gos- pel to darkened nations, his petitions will be viewed by God as false, hollow, insincere, and be rejected with abhorrence. " If a brother or sister be naked, and destitute of daily food," saith St. James, " and one of you say unto them, depart in peace, be ye warmed and tilled, and notwithstanding give them not those things \\hich are needful to the body, ■what doth it profit ?" In like manner, when you sec ■whole nations perishiiiic. and say \\ ith an appearance of zeal and atlection. *• be ye converted, be ye en- lightened, and, notwithstanding, give not what is needful for the accomplishment of this end, what doth it profit?" What elTect doth it produce, ex- cept to show that you have merely that dead, barren faith, which is manil'eslrd only by words and profes- sions, and which will not stand the test of the judg- ment-day ? We rejoice, my brethren, that you have, this even- ing, an op|)ortuuily presented to you of perlorming this sucr«d duty; of exercising the noblest benevo- MISCELLANEOUS. 555 lence, and of proving that you do not exhaust all your zeal in desires and prayers. The venerable body before whom I speak, have been, for some time, labouring to increase the kingdom of Christ. Touched with commiseration for perishing millions, they resolved to make the most strenuous exertions to support missionaries on the frontiers, and in other parts of our country that are destitute of the means of grace, to afford the instructions and consolations of religion to the blacks, and to carry the gospel of Jesus to the benighted Indian tribes upon our bor- ders. God has smiled upon their exertions. Much has been done by them ; but much also remains to be performed. To carry their plans into execution, great pecuniary resources are indispensably requi- site; and, though individuals have contributed with a generosity which is honourable to themselves, and which will not be forgotten before God, their funds are not yet sufficient to extend the blessings of the gospel as far as their hearts desire. They therefore come to you, at this time, with full confidence that you will contribute your just proportion for the at- tainment of objects so important. Consider, for a moment, for whom we plead, in whose behalf we solicit donations; and then judge whether your, liberality can more worthily, more profitably be exercised. We plead for the persons who inhabit our frontier settlements. They are your brethren; your ances- tors are theirs; the same blood which flows in your veins runs also in theirs. They lift to you a suppli- cating voice ; they cry to you, with emphasis and importunity, to pity their distresses, to send to them those ordinarices of religion which you enjoy, to have compassion on the souls of their children, who. with- 556 SERMON CLIII. out your aid, will grow up ignorant of religion, and unprepared for eternity. To their cry God joins his voice, and addresses us in language which can- not be misunderstood, " Since it is well with you, think of your brethren.'' We plead for the unhappy blacks that dwell in our land. They are exposed to many calamities ; they are labouring under the pressure of many sor- rows. Though you, surrounded by so many sources of enjoyment, may not feel the necessity of religion as a comforter of the afflicted, as a cheerer of the desponding soul, yet they need the consolations of piety. Their path through life is dark and dreary; humanity loudly commands you to gild it by the pros- pect of immortality, by the hopes that it will issue in a world of rest, and of joy. Besides, they have souls to save as well as we ; they must exist for eternity as well as we. Already have we contracted awful guilt in remaining so negligent of their immortal in- terests; already has this sin cried to heaven for ven- geance. It is time for us to strive to avert the judg- ments Mhich we have deserved; it is time for us to awake from that criminal inditlcM-ence with wfiich we have seen this miserable race treading the path which conducts to the chambers of wo; it is time for us to stretch forth a succouring hand, and pluck them from eternal damnation. But especially we plead for the wretched savages, who, in a situation still more deplorabl<\ have never heard of a Saviour's love, Think, think, of the mi- sery of their state, ('overed with guilt, and igno- rant of the atonement provided by eternal love, they pass through life without any st)lid comfort, they ex- pire without any well-founded hope, and awake with astonishment and ariguifh in a hell of which MISCELLANEOUS. 557 they had never heard.* Where is the heart bo ob- durate, that it does not compassionate this distress, and sigh to reheve it ? The nations of Europe have not been able to consider it without emotion. Their sensibiHties and good wishes have reached over the vast Atlantic : and, not contented with barren la- mentations, with fruitless desires, many persons have left father, and mother, and house, and home, and have come with the burning zeal of apostles, and the high intrepidity of martyrs, to preach salvation to the pagans. O ! when I think of those generous men, whose devotion led them to sacrifice the plea- sures of civilized life, to pass over interposing seas and mountains, and to moisten the turf of America with their blood — when I think that they did all this for the sake of those Indians that are our neighbours, that dwell upon our very borders : when I compare with the heroism of these martyred missionaries our coldness and indifference, I blush for the crimes of Xny country, I tremble at the account which it must render at the decisive day. Shall not the liberality of your contributions prove that there are, at least, some hearts in America, w hich can listen to that cry * I do not mean to assert that the whole Pagan world will be con- signed to perdition. Though it is certain that no persons %vill be saved, except through the atonement of Christ, and the renovating influences of the Holy Spirit, yet still I think that it does not become a short- Righted man to decide how far this atonement may be applied to those who hve in Pagan lands, or how far this Spirit may operate upon those who never heard of his existence. Nevertheless, scripture and reason concur in teacliing us, that the proportion of those who perish in hea- then countries is greater than in countries enlightened by the gospel. If this were not the ease, it would be cruelty to attempt to propagate Christianity, since those who are lost under its calls and instructions, receive a severer punishment, enter into a hotter flame, than those who have never added to their other iniquities that greatest of crimes, the rejcrtion of an offered ^avio;)!-. jl 558 SERMON CLIII. • from the wiltlcrness, uhich struck the ears of these generous Europeans ? Are you still unmoved, unresolved to mitigate those woes ? Remember that, a few centuries past, your fathers were in the same state of wretchedness with those unhappy pagans ; and had not missionaries gone forth to them, carrying the word of lite in their hands, and the Saviour of men in their hearts, you had now been bowing down to stocks, and to stones, and perhaps besmearing the altars of devils with hu- man blood. Is there any heart so brutal, that it does not throb with gratitude to these great benefactors ? And, if you are grateful, you will manifest it by making them the only recompense which is in your power, or which they demand, by striving to promote that cause for which they toiled, and suifered, and died. Is there one solitary individual who feels not the weight of these motives? Let me pray him to con- sider the transactions of the judgment-day. There you, my brother, must -appear together with those savages for whom we are pleading. Would it not then be a source of delight, if some savage, washed in the blood of the Lamb, and shining with celestial glories, should fly to accost you, pour fortli the ac- cents of gratitude, and declare to the heavenly host, that you, l)y your generous donations, contributed to rescue him from perdition, and raise him to immortal blessedness? O! tell me, is it not reasonable that you should employ some part of the riches which God has given you, in securing such pure pleasures; pleasures of which you may taste when the fountain of earthly joys is dried up for ever. But on the con- trary, how much >\ill it incre.ir-c the terrors of that dreadful day, if some miserable, condemned pagan. MISCELLANEOUS. '559 just ready to sink in the eternal flames, shall turn his despairing eyes upon you, and exclaim, in a voice that shall rend your heart, ' Why, why did you not warn me of this day ? Why did you not exhort me to flee from this vengeance ? You knew the terrors of the Lord ; you knew of those chains of darkness which enfetter the damned ; of that torrent of fire which for ever pours upon the souls of the accursed. Though 1 perish deservedly, yet it is through your neglect that I suffer. But you shall not escape my vengeance. Through eternity my shrieks and exe- crations shall vibrate in your ear, shall thrill through your soul : through eternity'—Holy God ! my heart melts within me : 1 cannot, I dare not pursue this dreadful scene. I pause, my brethren, not because new motives to liberality are wanting, they crowd upon my mind : but because it would be to insult your feel- ings to suppose that it would be necessary to pre- sent new motives unto you. Seize, with avidity, the opportunity now offered of restoring to Jesus, of devoting to the increase of his kingdom, a part of what his beneficence has conferred upon you. Ma- nifest your gratitude to him, who, " though he was rich, yet for your sakes became poor." Rejoice that you are permitted to have a fellowship of em- ployment with the angels, whose constant occupa- tion it is to advance the cause of the Saviour, and to mitigate the miseries of men. Rejoice that you are honoured with the unspeakable privilege of being " workers together with God." I forbear, after begging forgiveness for so long detaining your impatient minds from expressing their willing charity. Stitjscrftiirts' ISTa^wefii^ -»s>* Anderson, George, Savannah. Anderson, George W. do. Anderson, James, do. Archer, H. do. Ash, J. H. do. Admns, N. A. do. Allen, Richard, Atigusta. Allen, H. do. Allen, Welcome, do. Allen, A. M. H'aynesborough. Ashley, Nathaniel, Telfair Co. Adams, D. E. White Bluff. Adger, James, Charleston. B. Berrien, John Macpherson, Savmmah. Burroughs, Benjamin, do. Bayard, JV. S. do. Bond, JV. P. do. Bourke, Mrs. Ann M. do. Bullock, A. S. do. Bruen, J. H. do. Bolles, J. T. do. Biu'nsides, Susannah, do. Bartlett, Edwin, do. Blois, Peter, do. Basinger, T. do. Belcher, Wm. do. Bullock, J. S. do. Baldwin, Loaini, do. Bowen, Wm. P. do. Barclay, Wra. do. Bartow, Theods. do. Barnard, Timothy, do. Baker, IVathan, do. Bullock, J.J. do. Bullock, Wm. B. do. Bilbo, James, do. Baker, Wm. W. do. Beman, Rev. N. S. S. Mount Zion. Boies, Rev. A. do. Buchan, John, do. Bennett, John S. do. Bennett, Wm. S. do. Bachman, John, do. Bennett, Isaac A. K. do. Barksdale, Mary, do. Barksdale, Thos. do. Black, James, do. Brantley, Rev. W. T. Augusta. Bishop, James B. do. Bee, Wm. do. Bertram, Alexander, do. Bones, Thomas A. do. Boyd, James H. Beaufort. Bailev. Samuel J, Bafnu-fll Di.tf. Buist, Rev. A. Charleston. Broadwell, J. S. Riceborough. Baker, John O. do. Brown, G. Hancock Co. Benien, Thos. M. Louisville, Ballard, John P. Darien. Brown, Thomas, Granville Co. Harkidaly, C. Charlotte Co. Blight, Geo. W. Elisabeth Town. C. Cranston, Rev. Walter, Savannah, Gumming, John, do. Cleland, Moses, do. Gumming, Joseph, do. Cuthbert, A. do. Carr, John, do. Carpenter, Rev. C. W. do. Cantelon, P. L. do. Carruthers, Joseph, do. Cook, Elizabeth, do. Cooper, Mrs. S. do. Charlton, T. U. P. do. Campfield, C. H. do. Cope, G. L. do. Crane, John, do. Clay, Mrs. Ann, do. Campbell, Harriet, do. Coppel, Edward, do. Chaplin, Wm. F. Hilton Head. Calder, Alexander, Charleston. Crafts, Wm. do. Campbell, Edward F. Augusta. Carruthers, John, do. Cantelon, L. C. do. Carniichael, John, do. Campbell, John, do. Gumming, Thomas, do. Gary, George, Columbia Co. Campbell, S. W . MorganCo. Coffee, John, Telfair t'o. Campbell, D. G. Wilkes. Cooper, Milton, Eatonton. Carter, Alexander, Waynesborovgh , Calhoun, I. S. Milledgeville. Crawford, Peter, Columbia Co. Cornwell, Nathaniel, Darien. Cray, Scott, do. Cunningham, Ann, do. Cabell, Margaret, Charlotte Co. Carrington, Henry, do. Carrington, Paul, do, Carriirgton, W^m. A. Halifax Co. Carrie, Rev. Ezekiel B. Granville Co D. Davies, William, Savannah. iDick, JkmeSj do. TJ 562 DXjoii, Levi S- •Sai'anno/t. Dcnsler F. do. Davenport, Josiah, do. Dumvody, John, do. Daniel, Wm. C. Ho. Devant, John, Hiltun Head. Drysdalc, Mrs. Sarah, Edg:efi^hL Densler, Mrs. Ann, IVhilt liluff. Densler, D. R. do. Dillon, Robert, Augusta. Dansforth, Jacob, do. Dorsey, R. E. Baltimore. Dobson, O. L. Charleston. Dialectic Society, Chapel Hill. Dupree, George, Darten. Dunham, Wm. A. do. E. Eppinger, James, Savannah. Evans, Samuel. do. Edmondstud, Ch. Charhston. Ellib, Edmond, St.Luke^s Parish. Eaton, John, Granville Co. V. Fannier, A. B. Savannah. Fahm, J. do. Fort, Elias, do. Fcitt, Joseph, do. Fell, F. S. do. Flinn, C. E. Daufuskee. Fort, James, Brunsuick. Fickling, Jeremiah, Beaufort. Freeman, Samuel, do. Friend, Joseph, jr. Charlotte Co. G. Gardner, Thomas, Savannah. Gordon, Wm. W. do. Gribbin, Mrs. Jane, do. Grimes, Mrs. Cath. do. Gardner, John, do. Givathmey, H. B. do. Gray, T. V. do. Gacket, Benjamin, JonftCo. Gouldjng, Rev. Thos. White Bluff. Grant, Joseph, Augutta. Gordon, T. B. do. Gordon, Austin R. do. Gou.'din;;, John R. Clitrkr Co. Gillilaud, Wm. H. Charleston. H. Hunter, John, Sarantiah. Hills, James, do. Hunter, James, do. Hunter, A. do. Holdridge, N. H. do. Hayden, C. H. du. Harris, S. do. Hartridgc, C. do. Harris, C. do. Holland, Wm. F. do. Howard, Mrs, Jeaii d(». Herbert, Mo^es, do. Hills, Henry W. do. Hoiiston, .Miss do. Hammond, Ogdon, do. Hodjins, Mrs. Mary do. Harrison, Wm. .SarannaU. Harden, Edward, do. Hobby, A. M. do. Hoyt, Charles, do. Hiucs, John B. .Milledgerille. Hopburn, Joseph L. do. Huson, M. D. do. Harri:^, Leroy G. Laurens Co. Hauihorn, Wm. PulaskiCo. Harris, Wm. .lonrs Co. Harlow, S. IVaynesborounh. Hale, Samuel, Augusta. Hall, Benjamin, do. Herbert, Isaac, do. Hutchison, Adam, do. Haynes, Wm. P. SandersfiUe. Hogg, Joseph F. Beaufort. Huguenin, Abraham, do. Hines, Lewis, Ricihorough. Hunt, Thomas, Granville Co. Hill, Mrs. .\nn, Hilhliurough. Hazelle, Mrs. Elizabeth, do. L Isaacs, Robert, Savannah. Irvine, A. do. Irwin, John, Washingto7i Co. Jones, Miss Alethea, Savannah. Jones, George, do. Joyrier, Wm. H. do. Johnson, Marion N. do. Jones, Cha.rles B. do. Johnston, Catherine G. do. Jackson, J. W. do. .lackFon, E. jun. do. Jones, Sarah G. do. Johnson, Miss Rachel, do. Johnston. Wm. J^orth Santee. Jackson, Wm. H. Louisville. Jackson, James, do. ■ Jones, E. B. MiUedgeville. K. Kopman, Joseph, Savannali. Kelly, Wm. M. do. Kin;;, Ralph, do. Kollock, Lemuel, do. KoUocli, Rev. ShepardK.C/M/)t/i/*7/. Kimbell, John H. .-lugusta. Kneeland, Solomon, do. Keckcley, George, Charleston, Kennon, Charle.s, Kingston. King, .Samuel, Iredel Co. Kell, John, Darien. L. Lewis, Nathaniel, Savannah. Lloyfl, John F. do. Lawrence, Josiah, do. Low, Andrew, do. Law, Wm. do. LifiiH'tt, (Miailes, Aug^islu. Lcuhurn, James, Churli ston. Lidilcll, James, Jark.vm. Lilll- jolin, Thomas \i. Orfiird. Lewis, Willis, Groniitle Co. Lathiop. L. E. If'ilninigton. Liiiigston, David, Oglrthurpe Co. 563 M. M'Henry, Jaraes, Saimmak. M'Leofl, Donald, do. Morel, Wm. do. Myers, M. do. M'Lean, Mrs. M. do. Mocre, Wm. A. do. M'Allister, M. H. do. Maxwell, Mrs. Mary, do. Monison, James, do. Marston, F. do. Milieu, George, do. Moirall, John, do. M'Kiiinon. John R. do. Manton, S. do. M'Queen, Mrs. do. Morel, T. N. do. Mason, L. do. M'lVish, John, do. Morel, John do. Miller, Arthur G, do. Miller, Jacob, do. Mongin, David I. Dauficshre. Mongin, John D. do. M'Connul, Robert, Riceborough. Mali, Benjamin, do. Moderwel, Rev. Wm. Augusta. M'Lea, Wm. do. Mullally, Stephen, do. M. R. do. M'Harg,Wm. do. Meigs &; Tracy, do. M'Lauchlen, D.C. do. Mitchel, D. B. jun. Milledgeville. M alone, Henry W. do. Malone, R. do. Mayer, Serenus, Beaufort. Miller, William, Charleston. Milligan, Joseph, do. Mazyck, Mary, do. Mills, H.G.O. do. M'Cants, Ann, do. Moore, Mrs. Rebecca, Pittshoroush. Murphy, Rev. M. Riceborough. Maxwell, John M. Darien. Millen, John, do. M'Intosh, C. H. do. M'Intosh, M. A. do. M'Leod, B. E., D.D. .New-York. M'Dowell, Rev. John, Elizabeth Toivn. Magie, Rev. D. M. do. M'Dowell, Rev. Wm. A. Morristown. N. Nicoll, John C. Savannah. Nichols, Mrs. Ann, do. -Veff, Wm. do. IVapier, Thomas, Charleston. Nichols, J. Beaufort. Nash, Hon. Frederic, Hillsborough. O. Olmstead, N. H. Saia^itiah. Owens, S. do. Overstreet, Wm. do. Oates, George, j^Jususta. *)weii, John, Fay et let Hit. Pettigrew, R. H. Savannah, Pelot, J. S. do. Ponce, Dimas, d6. Pratt, Alex. J. do. PolhiU, T. do. Parker, Wm. do. parkman, S. B. do. Poullen, John, White Bluffs. Perry, S. Sandersville. Perkins, Leonard, Milledgtville. Pinckney, Charles, Charleston. Patterson, Miss S. C. do. Pinckney, Charles C. do. Peoples, Darling, Barnwell. Philanthropic Society, Chapel Hill Pilot, James, Darien. R. Robertson, Miss B.C. Savannah Richards, A. do. Rahn, Wm. do. Rogers, Joseph, do. Robertson, Mrs. Jean N. do. Richardson, R. do. Roberts, John I. do. Rice, Mrs. Elizabeth, do. Raiford, R. do. Read, J. B. do. Rockwell, C. W. do. Reid^ Robert A. Augusta. Ralston, A. R. do. Russell, Simeon, do. Rees, J. Sparta. Ryans & Dennis, Milledgeville. Rockwell, S. do. Robinson, Jolin, Charleston^ Rapelye, Paul, do. Rapelye, Jacob, do. Ross, James, do. Ruckeuboker, John, Barnwell Disl. Rees, E. S. Darien. Rentz, Geo. do. Read, Isaac, Charlotte Co. Read, Rev. Clement, Charlotte Cfi S. Sturges, Oliver, Savaniuih. Smith, Joiin, do. Smith, Wm. do. Smith, Thomas B. do. Stewart, Isaac T. do. Smith, Archibald, do. Slu'llman, Jolui, do. Stephens, Charles, do. Spcakman, John, do. Stanton, Mrs. ]\'. do. Stiles, Jos. C. do. Stirk, J. W. (\o. Starr, Mrs. Ann, do. Stilij'.'N, Joseph, do. Spailord, E. W. do. Sumoiers, G. W. do. Seagrove, Mrs. Ann, St. Marii's. Sealy, James B. Hilton Head. Stoney, James, do. i^raitlj, Aaron P. Coosui.ckafrhit: oG4 Smith, Aaioii C. Deaufoit. Staughton, Augustin, ^^ugvxta. .-^mitli, Hugh, do. Smelt, Mrs. Mary, Ho. i^harp, John, do. Smith, Tliomas A. Sparta. ^tnbbs, Thos. Jones Co. S'chley, Philip T. Loui.iriHe. •^hiiw, Oliver P. Greensborottgh. Stiuges, Daniel, Milltdgerilk. ^tubbs, Thos. B. do. Stiibbs, Peter, do. Sillimau, John II. Charleston. Stone, Margaret, do. Snowdeii, W. E. do. Sanderson, J. M. Philadelphia. t^mith, James, Darifji. Somervilli;, Mary, Granville Co. Soinerville, John, Mrrhlinhurgh. Scott, Heii»-y E. Chario/le Co, Sfieed, Stephen K. Oxford. T. Taylor, William, Savannah. I'urner, Wm. do. Taylor, J. W. do. Tattnall, Edward F. do. Thomas, John, do. Teftt, I. K. do. T beau, F. E. do. T-.OMiJSon, Leslie, do. Telfair, Alexander, do. Tanner, John Talman, Richard, Augmta. Thomas, Jonathan, Darien. Tucker, Henry VV. Charlotte. Co. Taylor, VVm. V. Oxford. Talbot, Matthew, IV ilkes Co. Tait, James M. Libert Co. Turner, Wm. Eatonton. Thwing, E. Charleston. Thais, Simeon, do. Taylor, Thomas, Beaufort. V. Venable, Mary, Prince Ediiard Co. W. Williamson, J. P. Sainjinah. Wayne, Miss M. E. do. Wayne, Misb E. C. do. Wayne, Wm. C. do. Walton, Thos. do. Williams, R. F. do. Wilson, J. G. do. Wyly, Mrs. Mary, do. Wallace, Mrs. Mary, do. Wallace, Miss M. do. Worrell, Robert, du. Wilkinson, B. do. Waldburg, Geo. M. do. jWhite, Steele, do. jWallace, R. G. do. iWoodbiidge, J. M. do. 'Wilkins, Arch. do. Wright, Thos. do. 'W^allace, N. do. 'Webb, Samuel B. Daufuskee, 'Wood, Rev. Jos. Pouelton. .White, Benj. A. ,)oni% Co. jWalker, Ann M. Aiigwita. jWinrhcster, Wm. do. Washburn, Joseph, .Milledge.iille. I Welch, Isaac, IVayneshoroiigh. i Whitehead, John, do. IWilliamson, Charles, Snndersiille. Williinan, Charles, CantintisboroHgh. Watson, John, lialdu-in Co. Witherspoon, Rev. John, Ililhborouifh. Watkins, Hciny E. Prince Kdirurd Co. Waddel, Rev. Moses^ D.D. Athmt. Y. Young, Thomas, Savannah, Yonge, Hejny, Athtns. Date Due FEE t 5 71 t- r 9 t, '4 ■ i?' •