• •• ' '0*^ t'm\'^ If^ :^Sfc|f-^ •• .5*' ;m«i 'f«»: THE POSTHUMOUS WORK^K\ .^i .i'^^s lUN 11 1918 LATE RIGHT REVEREND JOHIV HEXRY HOB ART, D.D. BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE STATE OF NEW-YORK. A MEMOIR OF HIS LIFE, REV. WILLIAM BERRIAN, D. D. RECTOR OF TRINITY CHURCH, NEAV-YORK. IN THREE VOLUMES. VOL. III. NEW- YORK: PUBLISHED BY SWORDS, STANFORD, AND CO. No. 152 Broadway. 1832. Entered according to the Act of Congress, in the year 1832, by Mary G. HoBART, in the Clerk's Office of the District Court of the United States for the Southern District of New-York. K0WARD J. SWORDS, PRINTF.Jl, No S Thames-street. CONTENTS OF VOLUME III. SERMON I. THE ILLUMINATING POWER OF THE GOSPEL. 2 Corinthians iv. 4. The light of the glorious Gospel _-_-.! SERMON II. THE MANIFESTATION OF CHRIST TO THE SOUL OF THE BELIEVER. 2 Corinthians iv. 6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the know- ledge of *' glory of God in the face of Jesus Christ - - 13 SERMON III. THE FOLLY OF TRUSTING TO THE FUTURE. James iv. 14. Ye know not what shall be on thp morrow - - - 24 SERMON IV. THE INSTABILITY OF HUMAN REASONINGS IN CONTRAST WITH THE STABILITY OF THE WORD OF GOD. 1 Corinthians vii. 31. The fashion of this world passeth away - - - - 33 SERMON V. THE RACE NOT TO THE SWIFT. Ecclesiastes ix. 11. I returned, and saw under the sun, that the race is not to tlie swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all 43 SERMON VI. THE CHARACTER OF SIMEON. Luke ii. 25. And behold, there was a man in Jerusalem, whose name was Simeon ; and the same man was just and devout, wait- ing for the consolation of Israel: and the Holy Ghost was upon him ---------gg IV CONTENTS. SERMON VII. DUTIES INCULCATED BY THE SOVEREIGNTY OF GOD. Isaiah Ixiv. 8. But now, O Lord, thou art our Father; we are the clay, and thou art the potter ; and we are all the work of thy hand - 67 SERMON VIII. THE APPEALS OF CHRIST TO THE SINNER. Revelation iii. 20. Behold, I stand at the door, and knock : if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with mo ------ 79 SERMON IX. PARABLE OF THE MARRIAGE FEAST. Matthew xxii. 3. And he sent forth his servants to call them that were bidden to the wedding: and they would not come - - - 94 SERMON X. THE RULE OF FINAL JUDGMENT. Acts x. 34, 35. Then Feter opened his mouth, and said. Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him and worketh righteousness, is accented with him - - - - 108 SERMON XI. THE CALLED AND THE CHOSEN. Matthew xxii. 11. For many are called, but few are chosen - - - . 123 SERMON XII. THE IMPORTANCE OF FIDELITY IN WARNING SINNERS. Isaiah Iviii. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins --------- 137 SERMON XIII. SELF-EXAMINATION. Lamentations iii. 40. Let us search and try our ways - - - - - 1 50 CONTENTS. V SERMON XIV. THE DELAYS OF REPENTANCE. Acts xxiv. 25. Go thy way for this time ; when I have a convenient season, I will call for thee 164- SERMON XV. DEATH-BED REPENTANCE. Matthew xxv. 10. And the door was shut - - - - - - -175 SERMON XVI. THE PETITION OF THE PENITENT. Luke xviii. 13. God be merciful to me a sinner _ _ - . - ISS SERMON XVII. THE NATURE AND NECESSITY OF PRAYER. IVIatthew vii. 7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you ----- 200 SERMON XVIII. THE NECESSITY OF DILIGENCE IN OUR CHRISTIAN CALLING. 2 Peter i. 10. Give diligence to make your calling and election sure - - 211 SERMON XIX. THE GRACE OF GOD REaUIRING HUMAN CO-OPERATION. Philippians ii. 12, 13. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure - - - - - - - 223 SERMON XX. SELF-COMMUNION. ■ Psalm Ixxvii. 6. I commune with mine own heart, and search out my spirit - 237 SERMON XXL CONSIDER.\TION OF TEMPORAL AND SPIRITUAL DUTIES. Romans xii. 11. Not slothful in business ; fervent in spirit ; serving the Lord 247 VI CONTENTS. SERMON XXII. CHRIST RIDING INTO JERUSALEM. Matthew xxi. 10, 11. And \Then he was come into Jerusalem, all the city was moved, saying, Who is this? And the muhitude said. This is Jesus, the prophet of Nazareth of Galilee - - 259 SERMON XXIII. ABRAHAM OFFERING UP ISAAC. Genesis xxii. 10. And Abraham stretched forth his hand, and took the knife to slay his son ___--_-. 273 SERMON XXIV. THE LAMB OF GOD. Isaiah liii. 7. He is brought as a lamb to the slaughter _ - - - 287 SERMON XXV. THE CONTEST AND VICTORY OF EMMANUEL. Isaiah Ixiii. 1 — 6. Who is this that cometh from Edom, with dyed garments from Bozrah ? this that is glorious in his apparel, travelling in the greatness of his strength t I that speak in righteous- ness, mighty to save. Wherefore art ihon rpd in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone; aiid of the people there was none with me : for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of ray redeemed is come. And I looked, and tliere was none to help ; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me ; and my fury,' It upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth 298 SERMON XXVI. THE GRAVE OF JESUS— THE SCENE OF THE RESURRECTION. Matthew xxviii. 1. In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to see the sej^ulcTire - ^ - - .- - 311 CONTENTS. Vil SERMON XXVII. THE DISPLAY OF THE DIVINE GLORY IN OUR REDEMPTION. Isaiah xliv. 23. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein : for the Lord hath redeemed Jacob, and glorified himself in Israel - 321 SERMON XXVIIL THE REASONS OF JOY IN CONTEMPLATING THE DAY OF THE LORD. Psalm cxviii. 24. This is the day which the Lord hath made; we will rejoice and be glad in it - - - - ' - - - 33-1 SERMON XXIX. THE EXCELLENCY OF FAITH. John xx. 29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed - - - ^ - - - 34G SERMON XXX. THE LIFE AND ACTS OF JESUS, DURING THE PERIOD BETWEEN HIS RESURRECTION AND ASCENSION. Luke xxiv. 36. Jesus himself stood in the midst of them ~ -. . . 3Qi SERMON XXXL THE IMPORTANCE OF BEING PARTAKERS OF THE HOLY GHOST. Hebrews vi. 4. Made partakers of the Holy Ghost - - - - - 374 SERMON XXXII. THE DIFFERENT WAYS IN WHICH WE MAY QUENCH THE SPIRIT OF GOD. Ephesians iv. 30. Grieve not the Holy Spirit of God --.-.. ggg SERMON XXXin. THE WITNESS OF THE SPIRIT Romans viii. 16, 17. The Spirit itself beareth witness with our spirit, that we are tlie children of God : and if children, then h>iirs : heirs of God, and joint-heivs with Christ ----- 400 Vm CONTENTS. SERMON XXXIV. THE CHRISTIAN'S VIEW DIRECTED TO UNSEEN THINGS. 2 Corinthians iv. 18, While we look not at the things which are seen - - - 413 SERMON XXXV. THE NATURE AND IMPORTANCE OF SELF-DEVOTION TO GOD. Romans xii. 1. I beseech you therefore, brethren, by the mercies of God, ^ that ye present your bodies a living sacrifice, holy, accept- able unto God, which is your reasonable service - - 425 SERMON XXXVl. THE PATH OF THE JUST. Proverbs iv. 18. The path of the just is as the shining light, that shineth more and more unto the perfect day ----- 438 SERMON XXXVII. THE DISTRIBUTION OF THE TALENTS. Matthew xxv. 14. The kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods - - -- - - -- 449 SERMON XXXVIII. THE TEN LEPERS. Luke xvii. 17, IS. Were there not ten cleansed? but where are the nine ? There are not returned to give glory to God, save this stranger - 464 SERMON XXXIX. THE RICH MAN AND LAZARUS. Luke xvi. 19, 20, 21. There was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day : and there was a certain beggar named Lazarus, who was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table : • moreover, the dogs came and licked his sores ------ 47(> SERMON XL. THE SOURCES OF HUMAN TROUBLE, AND ITS ANTIDOTE. John xiv. 1. Let not your heart be troubled: ye believe in God, believe also in me - - - - - - - - - 490 PAROCHIAL. ^E:RM0XS. SERMON I. THE ILLUMINATING POWER OF THE GOSPEL 2 Cor., iv. 4. The light of the glorious Gospels ^' The natural man receiveth not the things of the Spirit of God; neither indeed can he, because they are spiritually discerned," is a declaration of holy writ, which finds its attestation in the innu- merable prejudices and passions which cloud the researches of the understanding, and oppose the most formidable obstacles to the reception of divine truth. It is a declaration further and most conclu- sively established by the fact, that the human in- tellect, in its highest state of natural perfection, strengthened and sharpened by the discipline of intense and profound investigation, was unable to draw aside the vail that concealed the spiritual and eternal world. Reason, by her most vigorous efforts, could never settle on a certain basis the principles and rules of virtue ; nor could she, by all her soothings, calm the solicitude with which man contemplated that futurity, into the dark abyss of which he was hastening. It is, therefore, an essential requisite in a system designed for the salvation of man, that it should reveal and establish Vol. III. 1 2 THE ILLUMINATING POWER those truths necessary to his duty, and his happi- ness here and hereafter, which human reason could not discover. The " light of the glorious Gospel" possesses this illuminating power. It illuminates, — By the splendour and fulness of its revelations, By the simplicity and clearness of its precepts, By the brightness of its example, By the influences of its divine graces. The Gospel illuminates, — By the splendour and fulness of its revelations. It sheds the brightest lustre on every subject connected with the spiritual welfare and happiness of man ; it leaves nothing to conjecture, to un- certain deductions, to dubious hope ; and brings down divine truth from her celestial abode, in that simple and resplendent form which is calculated to excite for her a cordial reception. That spiritual and divine knowledge which reason ardently but ineffectually sought, the Gospel has revealed to the humblest understanding. Before its glorious light appeared, various and contending deities divided among themselves the dominion of the universe, and received the acknowledgment and homage not only of the illiterate multitude, but of the learned and the mighty. But the Gospel places at the head of the creation, which he called into existence, and on the throne of supreme dominion, one eternal and infinite God. The sensual imagina- tion of man clothed the deities to whom he rendered homage with corporeal natures, with the wants and imperfections, the licentious desires and criminal passions of the human heart. But the Gospel, OF THE GOSPEL. 8 discarding these absurd and corrupting notions of Deity, reveals God as an infinite and eternal intel- ligence, whose attributes place him at an infinite distance from imperfection and sin, and constitute him the source of purity and goodness as well as of power. The corrupt nations celebrated the worship of their divinities in rites the most licentious, and sought to propitiate their displeasure by sacrifices the most inhuman. But the Gospel of Christ directs the worshippers of the Almighty Father to ofier to him the acceptable homage of an enlightened and grateful heart, and to worship him who is a spirit, in spirit and in truth. Ineflfectual were the eflforts of the human intellect to ascertain the mode by which the holy and just Sovereign of the universe could become reconciled to man, the wilful trans- gressor of his laws ; painful was the suspense, whether all the costly splendour of heathen wor- ship, whether the hecatombs that dyed the altars with human blood, could propitiate the wrath of an indignant heaven. But the Gospel of Christ exhibits the divine perfections meeting in holy concord at the cross of Christ, holiness vindicated, justice satisfied, and mercy triumphing in the all- sufficient atonement which a divine victim there made. The feeble lights of reason could not un- fold the destinies of futurity, nor quiet in the soul the dreadful apprehension, that the grave might extinguish the powers and sensible ties of that spirit which panted for immortality. But " the light of the glorious Gospel" dispels every doubt, and confirms every feeble hope. The dark recesses of the tomb are opened to the eye of Christian faith — eternal day dawns upon it — it is the path by which the soul passes to the region of immortal joys. 4 THE ILLUMINATING POWER Blessed Sun of Righteousness, how glorious the lustre which thy sacred beams cast upon truths that it was impossible for man to contemplate without the deepest emotion and anxiety! Blessed light of the Gospel, sent in mercy from the eternal Father of lights; we behold in thy revelations, (divine truth shining forth resplendent and glori- ous,)— the infinite and eternal Jehovah, arrayed in attributes the most illustrious and attractive, com- manding, from the throne of righteous dominion, our enlightened homage and obedience ; we behold a divine Saviour making a full propitiation for man's guilt, restoring the offender to the favour of his God, and preparing for the heir of sin and death the bliss of an immortal existence. But further — ^the Gospel illuminates by the sim- plicity and clearness of its precepts. These convey the most convincing and affecting instruction through the whole circle of religious, moral, and social duty ; confirming what was before doubtful ; enlightening what was before obscure ; carrying to higher perfection virtues which were before acknowledged ; and revealing and establish- ing duties most essential and important, of which reason was before ignorant, or which, in arrogance and pride, she had rejected. The pure and heavenly rules of morality are delivered in language concise yet perspicuous, sublime yet level to the meanest capacity. The ancient schools of philosophers entertained contradictory ideas as to the foundation of morality, and the ends and the rewards of duty ; and while they were engaged in refined disquisitions concern- ing the truth and importance of their respective theories, the claims and the excellence of virtue OF THE GOSPEL. & were wholly concealed from the corrupt multitude. But the Gospel, referring the obligation of virtue to the will of the infinite and all-wise Lawgiver, and constituting, as the end and the reward of duty, our own spiritual happiness, and the attainment of the everlasting favour of our Maker and Judge, has thus erected, on a basis stable as the eternal throne, the foundation of virtue; and in the dis- charge of duty, engaged, by motives powerful as the endless and infinite bliss of heaven, all the affections of the soul. While heathen philosophy exhibited, in the most glowing and attractive colours, passions which, while they flattered the pride and roused the ambition of corrupt nature, were de- structive of the real perfection and peace of the soul, and carried desolation and misery through the world, she rejected with scorn from her impe- rious code, those meek and gentle dispositions which, making the individual happy, contributed most powerfully to the happiness of others. These benign and amiable virtues the Gospel enjoins as essential qualifications for future blessedness, while she rejects those haughty and sanguinary passions, which so often visit the earth with misery, and assimilate men to the fiends of darkness. In fine, the code of morality which the Gospel enjoins, sheds luminous and satisfactory light on every part of duty, exalts and establishes the obligation and the rewards of virtue, and exhibits her in the simple and engaging lustre of that heavenly wisdom from which she emanates. In one comprehensive precept is summed up, by the divine Author of the Gospel, the whole of our duty to God — " Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with D THE ILLUMINATING POWER all thy mind" — thus engaging in love to the first and best of Beings, all the powers of the under- standing, all the energies of the will, and all the affections of the heart ; directing the understanding to exercise on him who is the fountain of truth, her most exalted contemplations; exciting the will ever to choose, as the supreme good, the infinite source of perfection ; and awakening all the aflfections to seek, in the fruition of the Author of all purity and bliss, full and unalloyed felicity. The important circle of relative and social duties the Gospel also regulates by a single precept, equally comprehensive and impressive — " Thou shalt love thy neighbour as thyself." Are we eagerly attentive to our own interest and advant- age'? alive to the claims of our own reputation and character 1 and resolute in vindicating ourselves from the attacks of calumny and malice "? When prosperity pours into our lap her treasures, are we elated with joy"! and when overwhelmed with calamity, do we cast around the look of supplication for the sympathizing heart to share our woes, for the benevolent hand to succour us ? This is the measure of our duty to our fellow-men established by the Gospel. Their interest we are to consider as our own ; their reputation and character we are to defend and vindicate with the same bold and honest zeal with which we would repel attacks on our own ; with the same emotions are we to hail the prosperiJy which brightens their path, as if its beams cheered our own ; and the adversity which assails them, should awaken in us kindred emotions of grief and solicitude. Sacred spirit of Christian morals! by teaching us to do unto others as we would they should do unto us, thou dost make our OF THE GOSPEL. 7 ©wn feelings, wants, and interests, the measures of the kindness and the good offices we are to render to our fellow-men. Sublime spirit of the Gospel of Christ! thou dost excite in the soul those tender and amiable dispositions, which, if their swo}^ were universal, would render the society of men on earth an image of the hallowed and peaceful fel- lowship of the blest in heaven. Review the precepts of the Gospel with respect to the important branch of duties which we owe to ourselves. The virtues of humility and of meekness, of temperance and of chastity, are ex- plained and urged in terms the most clear and forcible, and are all summed up with the most impressive and affecting energy, in the one sublime and luminous precept: " Blessed are the pure in heart, for they shall see God." Exalted precept ! which, not eatisfied wiih cuiieuiing the exterior, with adorning the outside of our character, dost explore with divine light the inmost recesses of the heart ; and dost insist on that universal and sacred purity which will qualify us for the fruition and enjoyment of God. In the code of the Gospel only thy lustre shines The gods of unenlightened reason were beings sensual and impure. Impure and sensual were their votaries; for the heathen laws of morals were destitute of that enlightening power, which, searching every faculty of the sou), expels the darkness of impurity, and establishes the reign of holiness and peace. You thus perceive, that the Gospel of Christ illuminates by the splendour and fulness of its revelations, and the simplicity and clearness of its precepts. Its illuminating power is still further in- creased by the splendid example which it exhibits. b THE ILLUMINATING POWER It is in example that principles display their force and power ; it is example which so strongly illustrates duty, which softens its rigour, which removes from it the difficulties that intimidate, and which sheds on it a lustre that attracts, and animates, and excites to ardent persevering virtue. The rules of morals which heathen philosophers delivered, were clothed in all the charms of elegant diction, and enforced by all the graces of majestic and persuasive elocution ; but their influence was yet partial and feeble, because, besides other defects -and imperfections, they were destitute of the en- lightening, fascinating, and impressive power of example. Principles which did not exert their commanding sway over those who professed them; rules of morals, which, while they were designed to impress the excellence and enforce the practice of virtue, still left the teachers who delivered them under the sway of their passions, and their vices were deemed fallacious and visionary; intended merely to gratify the vain curiosity of the aspiring understanding, and to amuse and interest the im- aginations of men. What exalted lustre then is shed on the sacred precepts of the Gospel ! what decided superiority over every other system, does our holy religion possess in the perfect example of its divine Author! Not only did Jesus Christ unfold the most splendid view of the divine nature and attributes, and exhibit^ in the most perspicuous and animating light, the extensive circle of religious, moral, and social duties — he forcibly illustrated his precepts, and impressed them on the hearts and affections of men, by that perfect and spotless example in which every virtue was displayed in its hig^hest OF THE GOSPEL. 9 purity, and every duty exhibited in its brightest lustre. This example was indeed perfect, for it was the example of him in whom dwelt the fulness of the Godhead. Amidst the brilliant lustre with which human example glows, we have to lament some blemishes that alloy its brightness. But the ex- ample of Christ was animated by the attributes of his divine nature. Imperfection and impurity came not near his hallowed person. Clad with the gar- ments of eternal righteousness, he was " holy, harmless, undefiled." On every virtue that he practised, he shed the light of divine glory ; in every duty that he discharged, he exhibited the splendour of divine holiness. And his example thus perfect was universal. Even in the possession of the most brilliant talents, man, from the weakness and error to which his nature is subject, is not calculnted to shine in all the various characters and situations of life. The circumstances that influence the exertions of the human powers are so varied, that in no one individual can be found the sublime talents and powers necessary to meet all the varying calls of duty, and to shine forth with perfect lustre in every change of situation. To exhibit with the highest splendour all the varied and opposite virtues of our nature, and to shine forth with the highest excellence in all the numerous and variously modi- fied relations of duty, was alone the attribute of him who united to a human a divine nature. And his example thus perfect, discharging every duty to the uttermost — thus universal, extending to every virtue — was aUo familiar, coming down to the level of ordinary scenes and ordinary duties. Vol. III. 2 10 THE ILLUMINATING POWER Lastly. The light of the glorious Gospel is dispensed in the illuminating grace of the Holy Spirit. The natural weakness of the powers of the human mind, and the opposition of its prejudices and passions to tiie exalted and holy truths of the Gospel, would seem to indicate the necessity of divine illumination, of a constant communion be- tween the soul and that Being who is the only source of spiritual knowledge. That the mode of this communion is inscrutable, constitutes no ob- jection to it ; for no truth which relates to the divine mind and the divine operations can be brought within the comprehension of our finite faculties. The doctrine of divine illumination and grace seems indeed to be a sentiment of nature : it is the foundation of all those invocations for direction and aid which the wise and good, in every age, have addressed to the infinite though unknown fountain of truth, and goodness, and power. Grate- ful then should we be that the Gospel provides those illuminations of the Holy Spirit, by which we are enlightened to discern and to receive the great truths of salvation, and guided " in the ways of God's laws, and in the works of his command- ments." When then, my brethren, the light of the glorious Gospel thus illuminates by the' splendour of its revelations, the clearness of its precepts, the bright- ness of the example which it furnishes, and the grace of the Holy Spirit which it dispenses, let it not be our condemnation that light has thus come into the world, and we have chosen darkness rather than light. How inestimable is that Gospel which thus afl'ords full and infallible instruction on those OF THE GOSPEL. 11 spiritual and immortal interests of man, in regard to which reason could afford only plausible conjec- tures! The powers of the humun intellect among the philosophers of the Gentile world, produced works of imagination and genius that have never been surpassed: and yet, on the subject of religion, how erroneous and corrupt their systems, how contradictory their conclusions, how feeble and fluctuating their hopes! (and their views of immor- tality were interrupted by the gloom of the grave.) Extinguish the light of the glorious Gospel, and darkness covers the spiritual world — man's nature and destiny, his duties and his hopes. In vain will his guilty spirit seek reconciliation and peace, and explore the way of access to the offended Majesty of heaven. In vain will his virtuous powers pant after the full knowledge and enjoyment of the Author of his being, and, turning with disgust from the errors, and sins, and sorrows of this world, look for perfection and bliss in an immortal exist- ence. He sinks into the grave, hoping indeed that it may not close for ever upon his spirit, but yet dreading lest the sceptre of oblivion may for ever rule his slumbers. My brethren, the light of the glorious Gospel relieves us from these doubts and fears that would alloy all our virtuous joys. Let us often reflect with gratitude on the inestimable gift ; on the exalted privilege of being called to the knowledge of God, of Jesus Christ whom he has sent, whom to know is life eternal. Let us not obstruct, by the pride or presumption of human reason, or by impenitence and sin, the illuminating eflicacy of the light of the Gospel on our hearts. Humble, submissive, penitent, and obedient, let us seek, by 12 THE ILLUMINATING POWER OF THE GOSPEL. fervent prayer, that divine illumination and grace by which our faith will daily become more strong and triumphant, and our obedience daily more sincere and holy, until our faith shall terminate in the vision of the transcendent brightness of the divine glory, and our obedience in the rewards of perfect asd eternal bliss. SERMON 11. THE MANIFESTATION OF CHRIST TO THE SOUL OF THE BELIEVER. 2 Cor. iv. 6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. The glorious renovation of man by the spirit and power of Jesus Christ, is compared by the apostle to the magnificent work of creation, when, at the almighty fiat of God, the beautiful and stupendous fabric of the universe arose from the dark and gloomy void. Not less profound and dreary the chaos into which sin had plunged the moral world. Not less splendid and efficacious that fiat which illuminated the nations that sat in darkness and the shadow of death, with the reno- vating beams of divine and celestial knowledge. The splendid event which, revealing the new-born Saviour to the wise men of the East, was a sio-n and pledge of his future manifestation to the whole world, both as a light to lighten the Gentiles, and the glory of his people Israel, the church comme- morates at this season. The external illumination of the world by that glorious Sun of Righteousness which arose upon it, dispensing healing in his beams, would be a subject not less appropriate to the season than fruitful of sublime and useful in- struction. But to little purpose will the illuminat- 14 THE MANIFESTATION OF CHRIST ing beams of the Sun of Righteousness be shed around, unless our hearts experience their vivifying power. To our utter condemnation it will tend that light has come into the world, if we choose darkness rather than light. The mind of man, clouded by error and wrapped in sin, resembles that dreary chaos from which God elicited the world. And God, who at the first commanded the light to shine out of darkness, must shine into our hearts, or we shall be ignorant of the knowledge of his glory in the face of Christ Jesus. That Saviour, in whose person, character, and offices, the glory of God shines with the most resplendent lustre, must not only receive our external homage, our nominal acknowledgment and belief — our under- standings must discern his excellence and glory, our hearts must experience his illuminating and renovating power, there must be a spiritual mani- festation of him to the soul. Then, transformed out of darkness into his marvellous light, redeemed from the bondage of error and dominion of sin into the glorious liberty of the sons of God, we shall discern with clearness, and with the ineflable emo- tions of transport, the glory of God in the face of Christ Jesus. To this spiritual manifestation of the Saviour to the soul let me then direct your attention, as a subject on which depends your right knowledge of the Saviour and your cordial recep- tion of him, and of consequence your restoration to the image and favour of God, and your ever- lasting salvation. And do thou, divine fountain of illuminating grace! let not thy ministering servant speak in vain. In vain indeed will be his most powerful efforts to manifest thy glory, divine Saviour, unless TO THE SOUL OP THE BELIEVER. 15 accompanied by thy quickening spirit. Arise now, then, in the resistless majesty of thy strength; dispel the mists of error, burst the vail of sin which shrouds our hearts, and pour thyself upon them in the benignant effulgence of thy glory, an all-sufficient and almighty Redeemer. The Saviour must be spiritually manifested to the soul. I. I shall establish this truth. II. I shall explain in what this manifestation consists. 1. There must be a spiritual manifestation of the Saviour to the soul. To establish this truth, it might be necessary for me only to mention that a Saviour, who comes to restore us from error, to redeem us from sin, to effect our redemption, must necessarily exert his power on our souls. There we must discern him, there we must acknowledge him, there we must feel the power of his grace. Our souls are the seat of the vices that are to be subdued; in them are the sources that must be purified before the streams of virtue will flow ; in them are the springs of those desires and affections which are to be satisfied with the fulness of divine consolation and love. They must, therefore, be the scene where the Saviour is to display his conquests, to erect the trophies of victory, to exert the sceptre of his grace. Before his enlightening beams the shades of error which envelop our minds must flee away, and the effulgence of divine truth be shed upon them ; the upbraidings of conscience, the agoniz- ing pangs of guilt, must be pacified by the merits 16 THE MANIFESTATION OF CHRIST of his blood, diffusing peace and reconciliation ; the swelling emotions of sensual desire, the angry tempests of guilty passion, must be quelled by the energy of his spirit, restoring the soul to rectitude and virtue. Our souls, in fine, are to be redeemed from error, from guilt, and sin, by the mercy and grace of Jesus Christ. Going forth conquering and to conquer, his office it is to " cast down im- aginations and every high tiling that exalteth itself against the knowledge of God, and to bring into captivity every thought to the obedience of Christ." In effecting these glorious purposes, he must be manifested to our souls both in the rich fulness of his mercy and the almighty energies of his grace. If, from the consideration tlmt the salvation of Christ is a spiritual salvation, and that his office is to enlighten, pardon, and redoeni us, it necessarily results that there must be a spiritual manifestation of him to the soul, this truth will be rendered still more apparent, by considering the nature of those aflfections and duties which we are to discharge towards the Redeemer. The claims of this divine and glorious personage to our profound adoration^ to our fervent love, to our lively gratitude, to our unbounded confidence, to our sincere and zealous obedience, will not be contested. How then can we exercise towards him these exalted affections till our understandings discern his excellence and glory, till our souls are forcibly impressed with the exalted and endearing relations which he sustains- towards us I Will we bow before him in profound adoration, until we discern and acknowledge the divine glories of his nature, as the only-begotten of the Father, the King of kings and Lord of lords-? Will the lively fervours of gratitude and TO THE SOUL OF THE BELIEVER* 17 Jove be excited but by the manifestation to our souls of the divine and endearing virtues which shed around the Redeemer the mild lustre of celestial glory, and present him to us as the chief among ten thousand, and altogether lovely, the Lamb of God, who was wounded for our sins and bruised for our iniquities 1 Will we cast upon him the heavy load of our sins, and repose on him the burden of our sorrows, until we discern the all- sufficiency of his mercy, the fulness of his grace — until he is manifested to our souls as a Saviour possessed of resistless power, and animated with infinite desire to succour and restore us I Will we yield him the tribute of zealous and holy obe- dience, while we are insensible to the excellence and glory of his person, to the rich displays of his mercy and love towards us? Ah! superficial and feeble will be that homage, that love, that confi- dence, that obedience, which are not founded on a just appreciation of the excellence and glory of the Saviour, on a clear view of the important and endearing offices which he sustains towards us, on a lively impression of the riches of that mercy and grace which he freely and fully dispenses. Until we discern the excellence and worth of the object, in vain shall we seek to rouse affection ; until the eyes of our understandings are enlightened to dis- cern the Saviour, indistinct and uncertain will be our conceptions of him; until we know him in whom we are to believe, feeble and comfortless will be our faith ; until God shines into our hearts to give us the knowledge of his glory in the face of Jesus Christ, the vail of blindness will cover them. An unknown Saviour cannot exert his power, can- not dispense his blessings, cannot awaken affection. Vol. Ill, S liJ THE MANIFESTATION OF CHRIST inspire confidence and hope, or command obedi- ence. Blessed Jesus I it is only when manifested to our souls in the riches of thy mercies, in the exhaustless treasures of thy grace, in the glorious effulgence of thy divine nature, that thou dost appear infinitely worthy our ardent love, our un- bounded confidence, our eternal obedience and duty. 2. The Saviour then must be manifested to our souls. Under what characters must this manifes- tation take place I This is the second object of inquiry. Christ manifests himself to the soul, as a Saviour atoning for sin by the merits of his blood, redeem- ing from sin by the efficacy of his grace, restoring the soul by his almighty power to the favour of God, to immortal blessedness and glory. As a Saviour pardoning sin, as a Saviour subduing sin, as a Saviour conferring everlasting redemption, does the true believer discern the Saviour, and exercise upon him the triumphs of holy faith. When the Spirit of God, lighting up the accusa- tions of conscience, presses upon the trembling soul of the sinner the conviction of his guilt ; when, enlightened to discern the inflexible claims of God's justice, the unspotted rigour of divine holi- ness, he trembles under the sentence of condemna- tion which his sins have merited, which divine justice and holiness exact; when, turning his view on his own character and condition, he finds him- self condemned at the bar of eternal justice, pos- sessed of no plea to avert the vengeance that impends over him, no power to render that un- spotted obedience which divine holiness exacts ; TO THE SOUL OF THE BELIEVER. 19 when the sou? of the sinner is thus abased and humbled, Christ manifests himself as a Siiviour expiating sins by the merit of his blood. I have trodden the wine-press of divine wrath ; I have nailed to my cross the sentence of condemnation ; my blood has flowed a ransom for the guilty ; sprinkled on the mercy-seat, it propitiates divine justice. " Come unto me all ye who labour and are heavy laden, and I will give you rest."* Soothing and enlivening these heavenly accents of his com- passionate Redeemer descend into the soul of the penitent sinner. He beholds the arms of mercy extended towards him — he beholds the bosom of the Saviour open to receive him to rest and peace — infinite mercy and infinite power shedding around the Son of God their glorious eflfulgence — every doubt is dispelled — hushed every apprehension — vigorous and triumphant confidence animates his spirit. Wretched and guilty, he flees to the Friend of the wretched, to the Saviour of sinners. His weary and heavy laden soul sinks to soothing rest in the bosom of his Lord. Sheltered there, the tempest of divine justice passes by unheard ; the light of the reconciled countenance of his God alone shines upon him ; his Saviour intercedes for him as the purchase of his blood ; to his Saviour he clings as his Lord and his God, his tender and unfailing friend and protector. O my Saviour ! feeble is language to display the power of thy manifestation to the soul of the penitent ; feeble is language to convey the joy and transport which exhilarate the bosom where thy mercy dispenses its healing balm. * Mgtthew xi, 28. fO THE MANIFESTATION OF CHRIST Nor confined is this manifestation of Christ to the single office of a Saviour expiating by his blood the guilt of sin. Ineifectual even would be the consolation conveyed to the soul of the penitent by the dispensation of forgiveness, if sin, left to un- controlled dominion, were still permitted to blast his peace, to load his conscience with new trans- gressions, to arm with redoubled vengeance the shafts of divine justice. The awakened penitent is deeply impressed with the enormity, the baseness, and guilt of sin. Whether he regards it as destruc- tive to the purity and peace of his soul, as awaken- ing against him the wrath of heaven, or as tinged with the heavy guilt of ingratitude and rebellion against his Maker and God, his liveliest indignation is aroused against it, his most zealous and strenuous resolutions engaged in a contest with it. But alas! when he considers how pure, how strict, how un- deviating the obedience which a holy and just God exacts, when he considers what exalted fervours of love and acts of duty are due to that God who has blotted out his iniquities, to that Saviour who bought him with his own most precious blood ; and when he considers what errors and prejudices cloud his understanding, what sensual appetites and pas- sions control and enslave his will, and corrupt and debase his virtuous affections, what a host of temp- tations assail him, either assuming an alluring garb, imperceptibly to obtain the victory over him, or by sudden and violent force overpowering his holy resolutions; when he thus considers his impotence and depravity, the law of his members warring against the law of his mind, and bringing him into captivity, he sinks under the conviction of his weak- ness and unworthiness ; his agonized soul bursts TO THE SOUL OP THE BELIEVER. 21 forth into the exclamation of despair — " Wretched man that I am ! who shall deliver me from the body of this death 1"* This is the moment for the Saviour to pour upon the soul the glorious manifestation of his power and grace. " I am he who giveth you the victory ; the Spirit of the Lord is upon me ; for he anointed me to proclaim liberty lo the captives, and the opening of the prison to them that are bound."t " Strengthen then the weak hands, and confirm the feeble knees ; my grace shall be suffi- cient for you, my strength shall be made perfect in your weakness. I will strengthen thee ; yea, I will help thee ; yea, I will uphold thee with the right hand of my righteousness."t With these invigorat- ing assurances, does the Saviour manifest himself to the soul as its almighty Sanctifier. The fulness of the Godhead dwelling in him, he sheds on the mind divine light and knowledge, he invests the soul with the spotless robes of righteousness, he rules every rebellious passion by the sceptre of his grace. The penitent believer no longer bows down in despair under the enslaving chains of sin. At the almighty voice of the Son of God they fell from him, leaving him in the glorious liberty of the sons of God. With profound homage he adores the Saviour who is manifested to his soul in the fulness of grace and salvation. "My Lord and my God," expresses at once profound adoration ; the fervours of confidence, the resolutions of grateful and submissive love. With triumphant and unde- viating faith he clings to that Saviour who is made unto him wisdom, and righteousness, and sanctifi- cation, and redemption. Glorious and triumphant, * Rom. vii. 24. t isa. Ixi. 1. f Isa. xli. 10. 22 THE MANIFESTATION OF CHRIST blessed Saviour, is thy manifestation to the soul, when thou dost redeem her from corrupt passions, and shed upon her holy and celestial graces ! Faith has now opened to the true believer those manifestations of the mercy and grace of Christ which afford him the joyful assurance of rescue from the guilt and from the dominion of sin. But, to complete his redemption, and to render perfect the character and office of the Saviour, another glorious work must be effected. The believer looks forward with awful apprehension to the contest in which he must engage with death, the inexorable enemy of man. Who shall assuage the agonies of the conflict 1 Who shall endue his trembling spirit with strength to sustain it 1 On whose kind rod shall he rest when, harassed and sinking, he passes through the dark valley of the shadow of death 1 Who will conduct him to the everlasting hills, to the celestial city of the living God? Who will resuscitate his body from the sleep of the grave, and rescuing it from the bands of corruption, invest it with immortal garments'? Who will advance his soul to those seats of blessedness, to those immortal felicities, to that eternal fruition of the presence of God, which no strength of nature can attain, which infinitely exceed the merit of the most splendid virtue 1 Ah ! these are suggestions which, when the believer regards only the weak- ness, the infirmity, and imperfection of his own nature, overwhelm with despondency and despair. But the splendid glory of the Saviour disperses this gloom. In majestic power he rises on the soul of the believer, as the almighty conqueror over death and the grave. " O death, I have been thy plague ; O grave, I have been thy destruction. Fear not. TO THE SOUL OF THE BELIEVER. 23 for f am with you; be not dismayed, for I am your God. I will redeem you from death, I will ransom you from the power of the grave."* " In my Father's iiouse are many mansions ; I have gone before to prepare a place for you, that where I am there ye may be also."! Glorious manifestation of the Re- deemer, which causes the soul of the believer to triumph, and arms him with strength to encounter and overcome the king of terrors. The Saviour is seated. Lord of all things, on the throne of glory; and where he is, there his faithful people shall be also. * Hosea xiii. 14. t John xiv. 'J, ii. SERMON III. THE FOLLY OF TRUSTING TO THE FUTURE James iv. 14. Ye know not what shall be on the morrow. Figure to yourselves a frail, dependent, and erring being, surrounded by a thousand contin- gences over which he has no control, assailed by casualties that arrest his hopes,, thwart his best concerted plans, and often blast his most flourishing enjoyments; who, in his most prosperous state, with every pleasure to gratify his desires, with every mean which wealth and power can furnish to ward off" the assaults of calamity, must yet obey the summons that calls him for ever from the scene of his beloved delights. Would you suppose that a being thus situated could be engrossed with the objects around him, that he could be heedless of the event that may every moment hurry him into an eternal state of existence^ And yet, my bre- thren, you here behold a picture of the condition, and you may here recognise the criminal and un- accountable infatuation of man. Though he hold his enjoyments by a tenure so uncertain, that he " knows not what shall be on the morrow;" though disappointment continually mocks his most vigorous and well directed exertions ; though he must soon fall, (yes, on the morrow, or to-day,) under the stroke of that foe who often gives his victims no THE FOLLY OP TRUSTING TO THtE FUTURE. Uti warning of his approach; though the experience of every day brings home to his heart the uncertainty of life and all its joys, we yet behold him eager and unwearied in the pursuit of them, devoting to them his supreme attention and exertion. He goes on his career self-confident, ambitious, daring, as if he were the master of his own destiny, and held in his hand those numerous casualties that arrest his career and darken his prospect; or as if he could repel the messenger death — " Go thy way, at a more convenient season I will heed thee."* Widely different is the conduct to which a just estimate of the changeable and uncertain nature of all worldly objects would direct us — " we know not what will be on the morrow." Humility in pros- perity, moderation in the pursuit and enjoyment of the things of the world, and above all, the abstrac- tion of our thoughts from the present scene, so as habitually to prepare for the event, that, at an un- certain period may separate us from it, are the virtues which should arise from a just estimate of human life. Frequent reflection on its vanity and uncertainty would tend, more than any other con- sideration, to moderate all our feelings and views in regard to it, and to excite us earnestly and anxiously to seek the enduring realities of a future world. " Ye know not what shall be on the morrow." How vain, then, all the triumphs of prosperity ! How absurd a proud confidence in ourselves! Above all, how unwise that attachment to fhe world which prevents us from preparing iot the inevitable event of our departure from it ? * Acts xxiv. 25. VoL.m, 4 26* THE FOLLY OF TRUSTINGT " Ye know not what shall be on the morrow." How vain, then, all the triumphs of prosperity ! To behold the elation and proud independence which prosperity often inspires in the mind of man^. the confident ardour with which he cherishes new schemes of wealth and power, and the bold pre- sumption with which he defies the assaults of ad- versity, you would suppose that he was defended with an ethereal armour, and that the fabric of his felicity was founded on a rock enduring and stable. But the consideration of the uncertain tenure by which he holds his present enjoyments, exhibits in glaring colours the folly and the impiety of this self-confident presumption, this proud and vain- glorious boasting. " Thou knowest not what shall be on the morrow." The events of the morrow are beyond thy control. Hidden in the secret counsels of Providence, they mock thy most inquisitive scru- tiny, elude thy most ingenious arts, and baflfle thy most vigorous power. Some violent casualty, some change of affairs, which no foresight could discover, against which no prudence could provide, may, in the moment of fancied security, thwart thy best concerted plans, and demolish the towering struc- ture of thy prosperity. Thy frail bark is tossed on an ocean which capricious tempests agitate ; and he who one moment mounts on the swelling surge^ is plunged the next into the abyss which threatens to overwhelm him. Every day's esperionce proves that " the race is not to the swift, nor the battle to the strong;"* that the most prudent vigilance, the most strenuous exertions, will not always ensure success, nor the boldest arm of human power ward off the stroke of misfortune. How vain then thy * Eccles. ix. 11, TO THE FUTURE. 27 eiation and thy presumptuous confidence in that prosperity which a thousand accidents may subvert ! The unseen arm of an almighty power irresistibly directs all events, and controls all thy actions. He will mock the puny efforts of thy presumptuous strength; he can defeat the best arranged schemes of thy inordinate ambition ; whenever the sugges- tions of his infinite wisdom and sovereign power dictate, he will turn from thee the current of jDros- perity, and the blessings and advantages of which thou dost now proudly boast, will be the portion of another. Learn then, my brethren, from the uncertainty of all human enjoyments, to indulge with moderation in the blessings of prosperity. Let not those ad- ventitious gifts elate you, of which the capricious events of the future may deprive you. Cultivate, even in the exhilaration of prosperity, that humble and dependent spirit, that deep sense of the un- certainty of all human enjoyments, which will lead you to employ aright the blessings which distinguish you, and prepare you to bear, at least with compo- sure, the unforeseen stroke that may tear them from you. Consider all the advantages which you enjoy, as talents intrusted to you for wise purposes, by the Almighty Giver of all good ; and, above all, remem- ber he will call you to a strict and solemn account of the use you make of them while in your posses- sion. " You know not what shall be on the morrow/' How absurd, then, a proud confidence in our- selves ! If all the events which affect our prosperity were placed perfectly within our eontrol, and if we could ^ THE FOLLY OF TRUSTING always foresee the dangerous assaults to which our virtue would be exposed, we might then have some ground for confidenee in the dictates of our own prudence and the efforts of our own strength. But since events which have the most important effect on our interest and our happiness often defy the kneenest foresight and bafHe the provisions of the most consummate sagacity, since our virtue is ex- posed to the sudden and violent assaults of the most alluring temptations, a proud confidence in our own wisdom and power is not more presump- tuous than dangerous. Self-confidence lulls that vigilance and caution which, fortified and guided by divine grace, are the only effectual guards of our piety and virtue. " Let him that thinketh he standi^th, take heed lest he fall."* How often does that self-confident strength which to-day boasts its efficacy and reposes in security, to-morrow fall a victim to an unexpected temptation dressed in some uovel and alluring garb ! The lesson which we should learn from the uncertainty of every thing Jiuman, is to distrust ourselves, to acknowledge our own weakness, and to seek that almighty strength which will give success to our eflbrts, wliich will enable us to sustain and to repel the most powerful assaults of our spiritual enemies. " Ye know not what shall be on the morrow." Temptations may assail you, which in a moment may hurl you from the heights of virtue into trans» gression, and shame, and remorse. Look forward, then, to thy future course, not with confident pre- sumption, but with solicitude and apprehension. Reflect often on the number and power of the temptations which surround you, and on the weak- * 1 Cor. X. 12. TO THE FUTURE. 29 ®e«s of your own resolutions and your own efforts, and turn with deep distrust from yourselves to that almighty Being who is ready to succour you. Sup- plicate with earnest, with humble, with persevering fervour, that all-powerful grace which alone, by quickening and strengthening your own powers and exertions, can keep you from falling, can defend you through the vicissitudes of life, and through the seducing temptations to which, in this your state of probation, you are constantly exposed. " Ye know not what shall be on the morrow." How unwise then that inordinate attachment to the world, which prevents us from preparing for the inevitable, but, as to the time of its occurrence, uncertain event which is to separate us from it. If daily experience did not verify the lamentable fact, could we be persuaded to believe that man, who is doomed to sink under the stroke of death, who labours under fearful uncertainty in regard to the time when that stroke shall separate him for ever from the world, would yet remain in a state of indifference and insensibility as to those eternal interests that succeed the evanescent concerns of time; as profoundly occupied with sublunary ob- jects, as if the tie that binds him to them were never to be sundered, or as if he could place this dread event at an immense distance 1 Though every day conducts to the tomb some of his fellow- mortals, arrested in that vigorous bloom of health which now freshens his countenance and enlivens his heart, in the full flush of that worldly desire and enjoyment in which he revels; though the un- ei-ring aim of death sometimes arrests, without warnmg, his careless vioiims, and instantly palsieg so THE POLLY OF TRUSTING the Stoutest frame, man shuts his heart to this voice of warning which speaks from the chambers of the dead — " Be ye also ready."* He celebrates his impure pleasures over the ashes of his friends and kindred that are scarcely cold. What infatuation! what criminal folly ! Boastest thou that thou holdest life by a tenure that cannot be shaken ; that, mock- ing the assaults of death, thou canst securely prose- cute thy ambitious projects, and indulge thy sensual desires t Yes — whatever may be thy deliberate opinion, this is the language of thy conduct. T© judge from the eagerness, the solicitude, the ardour, the supreme devotion with which thou dost pursue the objects of thy passions, we would suppose that here thou wast to terminate thy existence ; that the world contained the only objects worthy of thy pursuit, and that could gratify thy desires. Ah ! " thou knowest not what shall be on the morrow." Thy separation from the world is inevitable. An eternal destiny awaits thee. The awful period of thy entrance on it is hidden in the gloom of futurity. It cannot be far distant. It may be near at hand. Perhaps now the sentence is passed from the lips of thy almighty Judge — " Thy days are numbered" — and the angel of death is marking thee for his next victim. And wilt thou then indulge thy worldly pas- sions, when the arms of death may be encircling thee 1 When eternity opens upon thee an irrever- sible destiny, shall the fleeting pleasures of time engross thy thoughts? When the tribunal of thy Judge is pronouncing thy eternal doom, wilt thou remain careless and secure 1 Alas! that the sinful indulgences, or even the lawful pursuits and enjoy- ments of to-day should entirely occupy us, when * Matt. xxiv. 44. TO THE FUTURE. 31 we know not what may be on the morrow — when, on the morrow, the bright scenes of prosperity in which we now delight, may have vanished in dark- ness and in sorrow; when the health which to-day gives vigour to our exertions and zest to our en- joyments, may to-morrow be exchanged for the languor and the pains of sickness ; when that life which to-day is ours, may to-morrow be extin- guished in death; when to-day is the appointed time, the day of salvation, and to-morrow may behold us in that eternity where is to be the award of happiness or misery eternal. Brethren, let the reflection daily occur to us, and be seriously pondered by us — " we know not what shall be on the morrow." Let it be pondered by us, in order that we may make him our refuge under whose control is that morrow, and who can mark it to us either with the light of prosperity or with the darkness of wo ; who can continue it to us as the gracious peri(?d of our probation, or, closing with it our mortal course, summon us to the un- changing scenes of an eternal existence. In the consideration of the uncertainty which hangs over the morrow, let not this day pass without the reso- lution, if that resolution has not been already made and executed, to make our peace with that almighty Being who thus regulates the destinies of time and eternity, and whom we have offended by our sins. Let his pardon be implored and obtained in deep penitence, in entire dependence on his mercy and grace through his eternal Son, who, as at this time, he sent into the world, to take upon him our nature, and to become obedient to the law, that he might free us from its penalties. Reconciled unto God through penitence and faith in the merits and 32 THE FOLLY OF TRUSTING TO THE FUTURE. mediation of his Son Jesus Christ, renewed to^ holiness in the powers and affections of our souls, and evermore studying to do the will of our Father in heaven, we may confide in his protection and his favour. Whatever may be the changes of to- morrow, whatever may be the number of the days of our probation, whatever may be its vicissitudes, we shall enjoy the assurance of that high and holy One who sits on the throne of the universe, that they shall " all work together for our good,"* all contribute to our spiritual improvement here, and ta the perfection of our natures and the consummation of our bliss hereafter. Then the blessings of pros- perity will be heightened to us in the grateful re- cognition of the goodness and love of the almighty Benefactor who bestows them; the sufferings of this vale of tears will be eased in the humble but lively conviction, that even these our heavenly Father and God designs for our good, our eternal good. And then, even the close of life, the entrance on a future and eternal state of being, which to sinful and unsupported nature is so full of appre- hension, if not of terror, will be viewed by us with resigned composure, if not with triumphant hope ; for to us it will be the commencement of that day which will never be changed by the vicissitudes, nor clouded by the sorrows, of time, but which will shine forth in the splendour of divine glory, in the lustre of a felicity glowing more and more through the revolutions of eternal ages. That such may be to each one of us, brethren, the termination of the present life, God of his infi- nite mercy grant, for Christ's sake; to whom, &c. * Rom. viii. 28. SERMON IV. THE INSTABILITY OF HUMAN REASONINGS IN CONTRAST WITH THE STABILITY OF THE WORD OF GOD. 1 Cor. vii. 31. The ifashion of this world passeth away. And yet, to witness tlie eagerness, the constancy, the irrepressible perseverance with which men pur- sue its gratifications and pleasures, the confidence which they place on its principles and maxims, one would suppose that it would endure for ever. Is not this infatuation as extraordinary as it is absurd, that the aspiring thoughts, the vigorous desires, the exalted affections of an immortal spirit, a spirit which sprung from the eternal source of goodness and bliss, is designed finally to centre its enjoy- ment in him, should be wrapt up in a world, " the fashion of which passeth away?" Ah! may it not be said that deep sleep hath fallen upon man, darkening his understanding and benumbing his noble powers, so that he values not the moral excellence of the divine perfections, the glories of that celestial kingdom for which he is destined, while he is pleased with the glittering toys of worldly pleasure, and eagerly seeks for happiness in the illusive phantoms of worldly wealth and honour 1 In vain does the unerring voice of inspi- ration declare the utter incompetency of all created enjoyments to fill the boundless desires of a soul Vol. III. 5 34 INSTABILITY OF HUMAN REASONINGS, designed to be satisfied only with the glory and bliss of the eternal source of truth and felicity. In vain does the voice of inspiration confirm the re- presentation of daily experience, that the world is a scene ever varying and shifting, where principles, and manners, and pleasures, different, and often opposite, dazzle, and interest for a while, and then pass away, the attention of their votaries being caught by the novelty or splendour of those that succeed. Untaught by observation, and deaf to the unerring dictates of that word which proclaims that the fashion of this world passeth away, men continue ensnared by its delusive principles, bent solely on obtaining its uncertain and fleeting plea- sures. Can it be necessary, when the solemn knell yet sounds that proclaimed the departure of the past year, with the varying principles and events, char- acters and manners, which marked its fleeting pro- gress— when, enlivened by new hopes, and cheered by brighter prospects, we shut out both the inquie- tudes and pleasures of the past year, and welcome, in that which is to come, new and more extensive schemes of aggrandisement, d more uninterrupted and exalted flow of prosperity and happiness— in the very moment when we hail the commencement of another fleeting portion of time, can it be neces- sary for me to prove the truth, that " the fashion of this world passeth away T' All, no doubt, will concede that the world IkS changing and uncertain in its principles and cus- toms; that its enjoyments are fleeting and disap- pointing; that many of the events and labours that interest and agitate the present generation, will be forgotten in the new concerns and events of sue- AND STABILITY OF GOD's WORD. 35 ceeding ages. So far all will allow that " the fashion of this world passeth away." It is, however, my design to consider the assertion of the apostle as extended to subjects in which it is deemed that certain and immutable principles may be attained by the light of reason, and which an infidel and licentious spirit opposes to revelation, to that " word of God which" only " abideth for ever." From the uncertainty stamped on the " fashion of this world," we are called to exempt the disco- veries of reason in regard to the human mind, and which, it is said, without the aid of revelation, establish the obligations and duties of man. But have the nature and powers of the human mind been analyzed with certainty I So far from this, reason, left to itself, has maintained that a thinking principle could not exist independently of body ; and supposed the soul to be but a nice organization of the more refined particles of matter. It is revelation which redeems the noblest part of man from that destruction to which matter, frail and perishing, is subjected, and restores the soul to its true dignity, as an emanation from the ever- blessed God, spiritual and eternal, as its adorable Author. Are the discoveries of reason in regard to the hu- man mind fixed and certain'? So far from this, you find philosophers maintaining opposite and contra- dictory opinions on the important and fundamental question of the freedom of the will in its operations. It is revelation only which rescues man from those false theories which would make him a mere ma- chine, irresistibly set in motion, necessarily deter- mined in its choice by external impulses. It is 36 INSTABILITY OF HUMAN REASONINGS, revelation which, establishing the accountableness of man to God his Maker, the rewarder of the good and punisher of the wicked, establishes on this eternal basis his free agency. Nor hath human reason succeeded in estab- lishing the point, of all others most important, the foundation of the obligations of man to virtue and duty. Various and changing theories make the obliga- tion of virtue to arise from the nature and fitness of things, from its intrinsic worth and beauty, or from its tendency to promote public and private happiness. It is revelation only which, proclaiming Gnd as the supreme Lawgiver, the eternal source of rectitude, the almighty Judge, infinite in power to reward and to punish — it is revelation only which thus establishes the obligation to virtue on the eternal and immutable foundation of the will of God. Discard then, my brethren, the claims so often asserted of human reason to certainty on these momentous subjects. Many have there been who, trusting to her illusive lights, have been led through the perplexing mazes of subtle and refined argu- ment, till, wearied with the fruitless search after truth, they fled in despair to the deadly gloom of scepticism. In every subject which relates to your nature as intelligent and accountable creatures, take for the guide and standard of your belief the unerring declarations of the word of God. Theo- ries founded on the deductions of unassisted reason, like " the fashion of this world," pass away, but the word of God, luminous and certain as its divine Author, abideth for ever. The claims of reason, in regard to what is called AND STABILITY OF GOd's WORD. 37 natural religion, are also like the " fashion of the world which passeth away." Reason, say the enemies of revelation, is com- petent to discover all the truths which it is neces- sary for man to know concerning a supreme Being and a future state. But is reason able to ascertain the nature and essence of matter with which we are daily conversant, and which is the object of our senses'! And can her unassisted powers dis- cover the transcendent truth of the being of a God, infinitely removed from matter, uncreated, spiritual, and eternal ? Where is to be found this system of natural religion so much extolled, which would usurp the place and authority of the revealed will- of God i Shall we search for it among the wisest arid best of the sages of antiquity! With them, as reason was advanced to her highest polish and strength, we ought to expect, if any where, to see delineated and established this boasted system. Alas! these enlightened sages arrived at no more certainty concerning God and his perfections, than the ignorant savage that prowls the wilderness. The father of the ancient philosophy, (Aristotle) in whom the native powers of the mind attained a degree of strength and perfection that has scarcely been rivalled, so far from ascertaining the divine nature and perfections, ascribed to gross and per- ishing matter the properties of divinity, and main- tained that the world was eternal. And this opinion, which destroys the omnipotence, and renders un- necessary even the existence of a God, was held by almost all the ancient sects. The distinguished Roman orator (Cicero) embraced the same gross and absurd opinion of the eternity of matter, main- tainiag that a pure mind, thinking, intelligent, and 38 INSTABILITY OF HUMAN REASONINGS, disconnected with matter, was altogether incon- ceivable. Those doctrines, without which religion is a mere illusion, the immortality of a soul and a future existence, were doubted by the wisest of the ancient philosophers. He who was the pride of Rome for his genius and eloquence, (Cicero) re- mained in doubt, even after having perused a cele- brated treatise (of Plato) on the immortality of the soul. " While I read him," says he, " I am con- vinced ; when I lay the book aside, and begin to consider by myself of the soul's immortality, all the conviction instantly ceases." The doubt on this interesting subject, that casts a gloom over the last moments of another virtuous heathen, (Socrates) has often been mentioned. In the awful moment when he stood on the brink of eternity, what was the light and support which natural religion afforded him 1 We hear from him no acknowledgment of the true God and his perfections, no adoration of his power and holiness, no trust in his goodness and mercy. The performance of a vow to a hea- then deity was the subject which occupied his last thoughts. Instead of commending his soul into the hands of Him who made it, as he would have done, had he known the true God, the Author of his being, he breathes his last accents in the earnest injunction to his followers, to see that his frivolous and idolatrous vow was performed — (" We owe a cock to Esculapius, forget not to pay the vow.") Oh! feeble the light of unassisted reason, which rescued not her wisest and best votaries from the most absurd and extravagant idolatry. The system of religion formed by thy efforts only, is " the fashion of this world that passeth away." My brethren, when we find the most enlightened AND STABILITY OF GOD's WORD. S9 of the heathen philosophers enveloped in ignorance, uncertain as to the truths of religion, need we wonder that the great mass of the Gentile world were not led, from the contemplation of the works of God, to know and adore their almighty Author? Need we be surprised at beholding the Gentile nations prostrate in adoration before the orbs that shine in the firmament, faint images of the Crea- tor's glory 1 or trembling with superstitious homage before the vilest reptile that crawls on the earth 1 Let us no longer hear then of the ability of unas- sisted reason to discover and ascertain the necessary truths of religion. They were made known at the first by God himself, and spread through all nations by tradition. Reason is competent to illustrate and confirm them ; and yet, alas ! she disgraced and obscured them by the grossest superstitions. The world was never destitute of a revelation of God's will ; natural religion, therefore, a religion disco- vered and established by human reason solely, never has existed. Some of the truths of revelation — as, for example, the being, and perfections, and providence, of the one supreme God, and the im- mortality of the soul — reason can go further in ex- plaining and confirming; than she can those doc- trines connected with the Trinity of persons in the Godhead, and man's redemption by the blood of the Son of God. But the former were made known by original revelation — reason did not discover them. It is impossible to prove that, left to herself, she ever could have discovered them, had they not been made known. Cause then have we to bless God, that, on sub- jects so essential to our perfection and happiness as the knowledge of his nature and will, and our 40 INSTABILITY OF HUfllAN REASONINGS, eternal destiny ; we have an authority on which to rest, more certain and stable than the discoveries of reason, which, like " the fashion of this world, passeth away." God communicated his adorable name and will to our first parents. This knowledge, obscured by the fall, he in part renewed to the patriarchs, and more fully declared in his law and covenant with the Jewish nation. But, in his un- searchable counsels, he reserved its glorious and perfect consummation for the last revelation of his will by Jesus Christ. In the blessed Gospel of his Son is contained a discovery of the divine perfec- tions and will, of the way of salvation, and of our eternal existence, to which reason never could haVe attained, but which is perfectly agreeable to her clearest and most enlightened dictates. This Gos- pel rests on the luminous and conclusive evidence of miracles and prophecy. The sufferings and death of those who first proclaimed it, attested its super- natural facts, involving the truth of its holy, and salutary, and exalting doctrines. Its rapid spread through the world, though opposed by the bigotry of the Jews and the learning and power of the Gentile world, proved that the arm which sustained it is divine. So valuable then to us, as it respects the order, the peace, the purity of the present life ; so indispensible, as it respects the destinies of the life to come ; let us hold fast to this blessed Gospel, resisting the assaults of the vain wisdom of this world, which would wrest us from this sure anchor of all our hopes, and cast us on the troubled ocean of doubt, and gloom, and despair. There yet lives in the recollection of the present generation, the awful example of the impiety and crimes into which men will plunge, v/hen forsaking AND STABILITY OF GOD's WORD. 4^ th€ unerring light of revelation, they take for their guide the illusive dictates of reason, and the corrupt impulses of their passions. A fearful war was waged, of atheism, irreligion, and licentiousness, against religion, virtue, and social order. The din of the conflict still sounds in our ears — the traces of its ravages are not yet obliterated in the nation which it desolated. The spirit of enmity to religion and to social order that kindled this conflict and so long fed its flames, exerts among us the deadly purpose of exterminating our holy religion, that licentiousness may have no control on its corrupt and desolating reign. Let us cling with renewed steadfastness to that pure, enlightening, and con- soling system of religion revealed in the word of God, which will secure us from the corrupting principles of that world, " the fashion of which passeth away," and conduct us to everlasting per- fection and bliss in the future existence which it leveals. Unchanging and substantial happiness is not to he found but in the love and favour of the ever- living God, the means of obtaining which are re- vealed in the Gospel of his Son. May his grace excite you from the heart to embrace, and strengthen you to hold fast his divine truths and promises. May his blessing, that maketh truly rich, that con- veys unfailing and sure light and peace, follow you in all your enjoyments and pursuits. May his merciful providence preserve you, to come before him in this holy temple, on many returns of this day, more fervent and vigorous in your love and trust in him, more sincere and devoted in his service. May he, the almighty and eternal God, be your Vol. hi. 6 42 INSTABILITY OF HUMAN REASONINGS, &C. refuge and your portion, that when the vain wisdom of this world passeth away, your peace, stayed on him, the rock of ages, may endure for ever. May he be your Deliverer and Saviour, that, beyond this transitory and perishing world, you may find an inheritance eternal, undefiled, and that fadeth not away. SERMON V, THE RACE NOT TO THE SWIFT. ECCLES. ix. 11. I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. The universe is govunied by that almighty Being whose power called it into existence. That it owes its origin to some cause, and that this cause must be intelligent, infinitely powerful, and infinitely perfect, is a strong dictate of reason. " The fool only saith in his heart, there is no God."* But if the world be created by an infinitely powerful and perfect Being, it must be preserved and governed by him. The same intelligence and power which produced it, will be necessary to sustain it. The infinite perfection of the Creator cannot permit him to be a passive spectator of the work of his hands, nor his infinite goodness to leave his intelligent creation unprotected. " The Lord he is God in heaven above, and upon the earth beneath."! " He is the Governor among the na- tions."t Under the control of the sovereign Lord of hea- ven and earth, the physical and moral world is * Psalm xiv. 1.. t Deut. iv. 39. | Psalm xxii. 28. 44 THE RACE NOT TO THE SWIFT. regulated by those general laws which he hatb established. From the use of certain means, a certain result generally follows; but God, by his providence, sometimes interposes, and orders mat- ters totally contrary to human calculation, and to the ordinary course of human affairs. The second causes, by which the great first cause governs the world, usually operate with certainty and unifor- mity; but sometimes the general effect does not follow; means the most likely to produce an end are sometimes ineffectually employed, and the end is sometimes produced by the most unlikely means. Things do not always issue according to the general laws by which God governs the world. This is the truth declared by the wise man in the text — " I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strongs neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill ; but time and chance happeneth to them all." Solomon had been surveying the whole compass of nature, " from the cedar of Lebanon, to the hyssop that springeth out of the wall."* " He gave^ his heart also to seek and to search out by wisdom concerning all things that are done under heaven."! Thus turning his thoughts from one subject to another, he contemplates and reproves, in the verse preceding the text, those slothful and desponding persons who, on account of the uncertainty of hu- man affairs, discontinued the use of those means by which, ordinarily, success is obtained. Them he exhorts to diligence, to do with all their might whatsoever their hand findeth to do. In the words * 1 Kings iv. 33. t Eccles. i. 13. THE RACE NOT TO THE SWIFT. 45 of the text he then goes on, " I returned" — he turned his view to a contrary extreme in the conduct of men, perhaps more common — a presumptuous con- fidence in their own wisdom and exertions, as if by these, independently of the aid and blessing of God, success were to be obtained. This presump- tuous conduct he reproves, by declaring that he saw under the sun, in the course of human affairs, events do not always take place according to the ordinary operation of second causes. " The race is not to the swift" — he who is the swiftest we should expect would always, according to the general laws of nature, win the race, and yet some untoward event may give the prize to an inferior rival. " Nor the battle to the strong" — victory we should suppose would attend the banners of the army the most formidable in numbers and in strength, and yet the most potent army, through some unlucky mischance, has been compelled to leave the field to a contemned adversary. " Nor yet bread to the wise, nor yet riches to men of un- derstanding"— wisdom and understanding, in plan- ning and executing schemes of aggrandizement, are the established means of success, and yet we see in the world that the most ingenious and acute in vain strive to attain the wealth which sometimes is poured into the lap of those who have neither the wisdom judiciously to form plans of obtaining it, nor the understanding prudently to execute them. " Nor yet favour to men of skill" — honour, in general, rewards the men of skill, and yet we see that some lucky accident sometimes advances suddenly to distinction those who have not the faintest claims to it, and do not possess talents that merit distinction. " Time and chance hap- 46 THE RACE NOT TO THE SWIFT. peneth to them all" — that is, unexpected events, contrary to the usual course of things, frustrate the exertions of the swift, the strong, the wise, the men of understanding, the men of skill, and give their glory to others. " The race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill ; but time and chance happeneth to them all." Tilings do not always issue according to the general laws by which God governs the world. Unexpected events frustrate the regular and usual means of obtaining success. This is the truth con- tained in the text, and it is a truth, the consideration of which is peculiarly suited to the present circum- stances in which we are placed. Let us illustrate it by a brief survey of human life, and then let us deduce from it doctrinal and practical reflections. Behold this truth verified in the public events of the world, and in the private life of individuals. Behold it verified in the public events of the world. Governments have vanished, which, reared and supported by power and wealth, promised, accord- ing to all human calculation, lo defy the ravages of time and the blasts of adverse fortune. The tide on which they had been borne to grandeur and renown suddenly turned, and they floated rapidly back into the gulf of oblivion. Mighty kingdoms have disappeared ; neither the talents of the states- man, nor the efforts of the patriot, could save them ; and to the places of grandeur and opulence from which they had fallen, nations have been advanced, whom they once proudly ranked among the meanest of their vassals. Legislators have framed consti- THE RACE NOT TO THE SWIFT. 47 tutions, calculated, as they hoped, to perpetuate to the latest generations the freedom and prosperity, which were thus consecrated by all the eftbrts of genius, of talents, and of knowledge. And yet the fairest fabrics of human polity have not lasted even till the mouldering hand of time had gradually loosened their foundations. Suddenly demolished by the violence of popular phrenzy, or the attacks of despotic power, they have crushed beneath their ruins that freedom which human wisdom had des- tined to be perpetual. Who does not see in these events, so contrary to the ordinary operation of human causes, and therefore so contrary to human calculation, the declaration verified — that " the race is not to the swift, nor the battle to the strong, nor yet favour to men of skill ; but time and chance happeneth to them all f ' In those conflicts where the fate of nations is decided by the sword, we see the same truth ex- emplified. .Armies, formidable for their numbers, and more formidable for their discipline, have some- times been discomfited by inferior forces, and lost the fame of past victories in present disgrace and defeat. The declarations of the word of God have been verified — " an hundred has chased a thousand, and a thousand has put ten thousand to flight."* " There is no king saved by the multitude of an host ; neither is a mighty man delivered by much strength. "t " The horse is prepared against the day of battle; but safety is of the Lord."| " The race is not to the swift, nor the battle to the strong; but time and chance happeneth to them all." Behold this truth also exemplified in the issue of * Lev. xxvi. 8. f Psalm xxxiii. 16. | Prov. xxi. 31. 48 THE RACE NOT TO THE SWIFT. those measures which are not only wisely planned, but which have in view some public meritorious object. These, in the ordinary course of God's righteous providence, we should expect would be successful, but even these are not exempt from those unforeseen and unexpected issues which frustrate the wisest plans and the most meritorious designs. Your cause may be that of truth, of justice, and of honour; the means by which you seek to advance it may be formed by wisdom and sanctioned by virtue ; you may employ these means with courage, with resolution, with zeal, and with perseverance ; and yet all these, though they de- serve, may not procure success ; knavery, impu- dence, cunning, and perhaps even folly, may debar you from victory. For in the mysterious course of God's providence, " the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill ; but time . and chance happeneth to them all." But, my brethren, there are examples of the un- certain issue of all human plans and means, which fall more directly within the observation of each one of us, and come more immediately home to our own bosoms. Look at those objects which are generally con- sidered the sources of human happiness, and see whether the regular means of obtaining them are always successful. The usual means of obtaining wealth, are in- dustry and frugality, enterprise, prudence, zeal, and perseverance, and, as a general rule, they are successful; but still bread is not always to the wise, nor riches to men of understanding. One THE RACE NOT TO THE SWIFT. 49 ttian, from an early period of his life, has turned all his thoughts and studies to the acquisition of wealth ; custom has fixed him in those habits favourable to its acquisition; he rises up early and sits up late, and eats the bread of carefulness ; his enterprises are judiciously formed ; they are pur- sued with industry, with zeal, and with persever- ance ; nor does prodigality curtail his means, or dissipate the fruit of his labours ; and yet some- times we see men of this description fail in the object of their pursuit; while some more fortunate individual, with less judgment and less exertion, finds her pouring her treasures upon him from every quarter. So frequent are such instances, that they have established the common remark, that some men succeed in all their enterprises, while others succeed in none. Look at fame and reputation — by talents, learn- ing, and merit, fame and reputation are usually acquired. Often, however, we see them attend boastful pretensions, obtrusive confidence, osten- tatious display. The bold, the meddling, the for- ward, often, without real talents, push themselves into consequence; while real merit, too retiring to be ostentatious, and too modest to be bold and presuming, either languishes in obscurity, or only imperfectly obtains the estimation and fame which is its due. So true is it, that " favour is not always to men of skill." Turn to those scenes where the liveliest feelings of the heart are awakened, and whence arise their purest joys — the scenes of domestic life. You be- hold these scenes sometimes furnished with every essential constituent of happiness ; you behold re- ligion consecrating, by her celestial presence, the Vol. III. 7 oO THE RACE NOT TO THE SWIFT. circle of domestic enjoyment; and yet events, which wisdom could not foresee, nor prudence avert, nor piety ward off, suddenly cloud this bliss- fiil scene. Misfortune, sickness, or death, ravages it, and leaves no traces of felicity behind. Alas ! '• 1 4'eturned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men. of skill; but time and chance happeneth to them all." Events, not according to the ordinary operation of the established laws of nature, and therefore styled accidents, and ascribed, in common language, to time and chance, frustrate the best concerted plans, disappoint the strength and wisdom of man, and impress on him his weakness and his ignorance, his dependence on a power over which he has no control. This is the first lesson of instruction which we deduce from the doctrine contained in the text. The varying and uncertain issue of human affairs should lead us to acknowledge and adore the pro- vidence of God. He who doth according to his will in the armies of heaven, and among the inhabitants of the earth; whose hand none can stay, and unto whom none can say. What doest thou I — He who has laid and sustains the foundations of the earth, and is Gover- nor among the nations — He who, sitting in the heavens, extends his power over the universe, re- gards and regulates also the most minute event*; for he " commandeth the ravens,"* he " feedeth the fouls of the air," " without him not even a * 1 Kings xvii. 4. THE RACE NOT TO THE SIVIFT. 51 aparrow falleth to the ground," and he " numbers even the hairs of our head."* The world, bearing such evident marks of order and design, and man the noblest work that adorns it, must have pro- ceeded from some intelligent cause. And the in- finitely perfect Being who made the world, can alone preserve it ; he alone can give eifect to causes, and certainty and uniformity to the laws of nature. Chance is but an empty name, it has no being, it has no power ; and therefore to ascribe to chance the universe and the events which happen in it, is as absurd as it is impious. To ascribe to chance the regulation of the state and destiny of man, is as gloomy and cheerless as it is false. Chance is only the term by which, in the common 'language of men, those events are designated which happen differently from the general operation of the laws by which God governs the world. But these un- expected and singular events, so far from being derogatory to his providence, are a powerful con- firmation of it. Did human affairs proceed in an unvarying course, the uniformity of the operations of the laws of nature might lead us to forget the arm that controls and guides them : but when these laws are interrupted, and when events happen differently from the usual course of afiairs, and therefore contrary to human calculation, our atten- tion is arrested, we behold a striking display of almighty power changing or controlling the course of events; fear should fall upon us; reverence of this almighty power, thus bafHing human strength, should fill our souls ; they should be lifted up in adoration of the Most High God, in whose hand t Matt. X. 29, 30. 52 THE RACE NOT TO THE SWIFT. are power and might; we should acknowledge that it is his inscrutable providence which takes th6 " race from the swift, and the battle from the strong," and which allots " time and chance to all." And hence, also, we learn a lesson of depen- dence. If the events of things were not usually according to known and established laws, if the use of means did not generally eventuate in the attainment af the end, enterprise would be discouraged, industry would relax her efforts, and the business of the world would be at a stand. But, on the contrary, lest men, perceiving the uniform success of their plans and efforts, should forget him, of whom are all mun's* goings ; lest, perceiving the end, always following the means employed by them, they should grow insolent and haughty, and say it was their " own power and the might of their own hand that got them this wealth,"* and " forget the Lord their Maker," it pleases God sometimes to change the ordinary operations of causes. " Let not then the wise man glory in his wisdom ; let not the rich man glory in his riches ; neither let the mighty man glory in his might."t Riches, wisdom, and might are often defeated and made to vanish before the breath of the Most High. All that we call natural causes are the instruments of his pleasure, and he applies them all to the purposes of his will. What a powerful motive then have we to serve him, who can raise up or bring low, who can save or who can destroy, who can prosper or defeat all our plans ! What a powerful motive then have we to fear him, who can make natural * Deut. 8. 17. t Jer. ix. 33. THE RACE NOT TO THE SWIFT. 53 causes the instruments of his displeasure! He holds in his hand the fire and the famine, the sword and the pesiilence, the storm and the earthquake. And he can make " the heavens over our heads brass, and the earth under our feet iron,"* and the very beasts of the field to rise up against us. Him, therefore, let us fear ; let us ascribe to him whatever gifts of fortune, of talent, or of honour, distinguish us, and be humble ; using these gifts as his stewards, and so employing them, that we may render our account to him with joy. Let us look to him to bless and prosper all our plans and all our efforts. When ihey are successful, let us give to him the glory, and praise him; when they fail, let us adore him who chastens and afflicts us for our good, and turn from our sins by repentance. Yes, my brethren, repentance is the lesson which his judgments, which are now abroad in the earth, which have visited our land, should teach us.f Re- pentance, bringing forth the fruits of righteousness, is the lesson impressed on us by the services of this day. It is a truth, certain as the holinpss and justice of God, that though, in the present world, there is one lot to the righteous and to the wicked — " time and chance happen to all" — yet a day is coming, when God will judge the world in righteousness; when he will make an eternal separation between the righteous and the wicked, between him who serveth God and him who serveth him not; when to the former he will award glory, and honour, and immortality, and punish the latter with everlastino- destruction from his presence. * Deut. :!ixviii. 23. t Preached during the war of 1812.. 54 THE RACE NOT TO THE SWIFT. Finally. From the doctrine contained in the text> that unexpected accidents frustrate the regular and usual means of obtaining success, we deduce the uncertainty of all human enjoyments; and hence we learn the wisdom of pursuing those spiritual joys which are beyond the reach of accident and misfortune. All worldly means may fail us; we cannot, therefore, be sure of obtaining worldly joys. Even when attained, all human efforts to preserve them may prove ineffectual. Are then all the pur- suits of man liable to uncertainty? and are all his joys thus insecure 1 No — those pursuits which pro- mote the perfection of our being, those joys which arise from the favour of our God, are not exposed to " time and chance." In regard to these, it is a law pronounced by God, and unchanging in its operation — " Ask, and ye shall receive ; seek, and ye shall find; knock, and it shall be opened."* To the guilty sons of men it was pronounced by their Saviour himself, as an unchangeable promise — " Him that cometh unto me, I will in no wise cast out."t Here then, man, tossed on the uncertain waves of this troublesome world, thou shalt find rest. The mercy of thy Saviour, the favour of God, the glories of heaven, these afford joys that last for ever; the means of attaining these are certain and effectual. Seek ye then the Lord now, for he can now be found ; call ye upon him noic, for he is now near; to-morrow he may swear in his wrath that ye shall not enter into his rest. Turn then from your sins by repentance, live in the fear and service of him who rules in heaven and in earth ; and then you *Matt.vii.7. tJohnvi.37. THE RACE NOT TO THE SWIFT. 55 need not fear, though the earth be removed, and though the mountains be cast into the midst of the sea ; for the Lord God omnipotent reigneth, and he hath promised to be the strength of his people, and their portion for ever. Yes, Christians ! the means of attaining the prize of glory, through the mercy of God, are in your hands ; faithfully use them, and success is certain. Here the race is to the swift, and the battle to the strong. In proportion to your efforts in the Chris- tian life, will be your piogiess here, and your felicity hereafter. Wait then upon God your Sa- viour, and ye shall renew your strength. Wait upon him especially in that ordinance where he offers his body and his blood to be the spiritual nourishment and strength of his people. Ah ! what prospect of attaining the prize of glory can they have, who refuse that divine strength which alone can ensure them victory 1 O Christians ! your Saviour at his holy table now offers you spiritual strength, pardon, peace, immortality.* Go, peni- tent, believing and obedient, and you shall receive a title to a felicity, which, exalted infinitely above the attacks of that time and chance to which all sublunary joys are exposed, will flourish for ever in the presence of him who is the hope of his people, the Saviour of all them that believe. * Preached on occasion of administering the holy communioii. SERMON Vi. THE CHARACTER OF SIMEON. Luke ii. 25. And behold, there was a man in Jerusalem, whose name was Simeon ; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. This was that venerable saint of Israel, who, blessed with the view of the new-born Messiah, considering the summit of his earthly hopes as attained, poured forth the ardent prayer — " Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."* And from the character given of him in my text, we may pro- nounce that he was not unworthy of the distin- guished honour of being one of the first to welcome the glorious Saviour of the world. It is one of the admirable excellencies of the sacred writings, that they enforce the lessons of piety and virtue, not only by the most luminous and impressive precepts, but by the still more in- teresting force of splendid and illustrious examples. When we attentively contemplate those holy men who were admitted to intimate intercourse with Jehovah, and were the depositories of his will and the subjects of his distinguished favour, we are strongly excited to emulate those virtues which their character and lives inculcate, and by which they rose thus high in the favour of heaven. *Lukeii.29,30. THE CHARACTER OF SIMEON. 57 Let us now, then, seriously consider the character of him who is presented to us in my text; and when we contemplate his virtues as delineated by the evangelist, let us be excited to imitate them, by the inspiring confidence, that with him we shall then see the salvation of God. " There was a man in Jerusalem, whose name was Simeon ; the same man was just.'''' His whole conduct was regulated by the precepts of the divine law ; and the blameless tenor of his life was marked by no actions that wounded the feelings, destroyed the peace, or injured the pro- perty of others. That sacred rule which reason has written on the hearts of all men, and which the Gospel has published with divine sanctions, of " doing to others as we would they should do unto us,"* was the rule by which Simeon regulated his conduct. It led him to cultivate not only the virtues of integrity and uprightness, but those active virtues of benevolence and kindness which are the perfection of the exalted virtue of justice. " He did justly, he loved mercy, as well as walked humbly with his God."f Preserving a conscience void of offence towards God as well towards man, walking in all the commandments and ordinances of the Lord blameless, he merited and obtained the char- acter of a just or righteous man. Brethren, unless the unbiassed testimony of our hearts authorize us, after the faithful examination of our lives, to cherish the humble conviction, that, through the grace of God, we regulate our conduct by the precepts of the divine law; unless we can * Luke vi. 31. t Micah vi. 8. Vol. m. 8 58 THE CHARACTER OF SIMEON. assert the humble claim, that, as far as human frailty will permit, we are just and righteous, all our pretensions to religion are empty and vain. He who impiously presumes that the warmest pro^ fessions of zeal for the glory of God, and the most punctual and regular discharge of all the public duties of religion, will atone for any acts of injus- tice or dishonesty, for any violation of those moral virtues that constitute the ornament, the perfection, and the happiness of our nature, however he may flatter his own heart, is obnoxious to the wrath of that almighty Being who cannot be deceived, and who has required, as the only infallible evidence of our love for him, that we keep all his command- ments. The dissembling hypocrite may hope, by zealous professions of religion, and by external acts of homage to God, to conceal, or to carry more securely into efiect, the purposes of injustice or licentiousness : but on him will certainly be ex- ecuted the wo denounced against the Pharisees of old — " Wo unto you, scribes and Pharisees, hypo- crites ! who cleanse the outside of the cup and platter, but within are full of extortion and ex- cess."* " Ye serpents, ye generation of vipers, how can yo escape the damnation of hell ?"t But while Simeon was careful to cherish all the moral viruies, he was not unmindful that they could be rendered acceptable to God only when sanctified by the divine principle of piety and de- votion ; while he was sedulous and faithful in the discharge of all those duties which his fellow-men could claim from him, he felt the full force of those sacred obligations that bound him to the greatest and best of Beings, his Maker and his God. * Matt, xxiii. 25. t Matt, xxiii. 33. THE CHARACTER OF SIMEOxX. 59 Simeon was not only just, he was "■ devout." It is one of those striking and unaccountable inconsistencies that disgrace the character and conduct of man, that while he always stamps with merited disgrace the violation of those duties which he owes to his fellow-men, he himself habitually violates, and, unconcerned, views others violate, those exalted duties which are due to the almighty Maker and Governor of the world. He is ever ready to acknowledge, that the tribute of praise is to be rendered to human excellence, and to acknowledge the lively sense of the obligations to an earthly benefactor. He brands with infamy the apathy that, unmoved, beholds illustrious virtue — that ingrati- tude which spurns the hand that bestowed distin- guished benefits. And yet, (strange inconsiste-ncy of human nature I) man, without any concern, for- gets his sense of obligation to Him, in whom he lives, and moves, and has his being ; he shrinks not from the base ingratitude which he incurs, by remaining unmindful of that heavenly Benefactor from whom cometh every good and perfect gift ; he does not indignantly shun that criminal apathy which discerns not, nor adores thy excellence and glory, O Jehovah, from whom emanates every ex- cellence which adorns thy creatures. Not so the holy saint whose character we are contemplating. "Just" to his fellow-men, Simeon was also " devout" to his God. The contemplation of the excellence and goodness of the Maker of the universe warmed his soul, and drew forth the lively tribute of adoration and praise. The profound sense of his weakness and guilt often prostrated him in earnest confession and sujjplication before the throne of his almighty Benefactor and sovereign 60 THE CHARACTER OF SIMEON. Judge. From the view of the infinite perfections of that glorious Being who bestowed on him the countless blessings of life, the flame of pious grati- tude was kindled and burnt with steady and in- creasing brightness. Be it our aim, my brethren, at once to admire and to imitate the devout Simeon. Let piety to God enkindle, cherish, and exalt every moral virtue ; be this the sacred spring whence shall flow all the graces and virtues that adorn our lives. Contem- plating with holy admiration and gratitude the goodness and glory of him who sits on the throne of the universe, let us worship and fall down, let us kneel before the Lord our Maker. Be the ex- ercises of devotion our habitual employment and the source of our highest pleasures. Let us glory in the inestimable privilege of being permitted to lay our wants before the throne of our almighty Benefactor, to repose our cares and sorrows on the bosom of our heavenly Parent, and to hold communion with the gracious Father of our spirits. Let every morning renewing his goodness, awaken in our hearts the song of praise ; let every evening, still witnessing his unfailing mercy, find us still prostrate at his throne. Daily transgressing his commands, yet daily sustained by his bounty, daily let us implore his mercy and invoke his care. In the temples sacred to his honour, where his mercy- seat is unfolded to the children of men, let us ever be found humble and penitent worshippers ; there let us devoutly mingle in the fervent confessions, prayers, and praises, that ascend to his throne ; there let us, with penitent and obedient hearts, receive the joyful messages of reconciliation ; and above ail, there let us with grateful and holy emo- THE CHARACTER OP SIMEON. 61 tions surround the altar, to feast on that bread which Cometh down from heaven, and to wash away our sins in the purifying blood of the divine Redeemer. Blessed is our destiny, if these exalted exercises are here our habitual employment and delight; the feeble and imperfect devotions of earth shall ter- minate in the pure and rapturous worship of heaven ; the strains of time shall be exchanged for the songs of eternity ; through the courts of the earthly sanctuary we shall pass into that celestial temple where, with the holy saint whose devotion we have imitated, and with the spirits of the just made per- fect, we shall see the salvation of God, and rejoice evermore in the everlasting consolation of Israel. It was this " consolation of Israel" for whom, we are told in my text, Simeon " waited." He was " just and devout, waiting for the conso- lation of Israel." With the liveliest solicitude must the holy men among the nation of the Jews have anticipated those blessed days when he, who was emphatically styled the " consolation of Israel," should appear among his people as their God and Saviour. The early promises of Jehovah given in mercy to the first parents of our race and their descendants, had lighted up the expectation, and succeeding pro- phets had, with luminous and increasing sublimity and clearness, portrayed the divine character and benignant offices of that blessed personage who was to be " a light to lighten the Gentiles, and the glory of his people Israel ;"* while the greater por- * Luke ii. 32. 62 THE CHARACTER OP SIMEON. tionof the blinded and sensual nation of the Jews, intoxicated with vain ideas of temporal grandeur and dominion, desired and expected a temporal deliverer and king, there were others who, with the devout Simeon, piously and wishfully wailed for him as " the consolation of hraeV — as that divine and compassionate Saviour who was to " comfort his people, and have mercy on his afflicted"* — who was to be the divine Messenger of the " glad tidings to Zion," that " the days of her mourning were ended," and that " the Lord should be her ever- lasting light, and her God, her glory."t They waited for him as " the consolation of Isi'ael" as that compassionate Saviour who, bearing the mes- sages of reconciliation, would " preach good tidings to the meek," would " bind up the broken-hearted," and " comfort those that mourn. "f With what ardent desires must the pious saints of Israel — who, mourning under the weakness and guilt of human nature, felt the inefficacy of all those observances, which were but " shadows of good things to come," to shed light and peace on their sorrowing spirits-r-have looked forward to the coming of Him who was to " bring in everlasting righteousness ;"§ who, by the sacrifice of himself, was to put away sin, and to perfect for ever his penitent and faithful people! What transport must have swelled the breast of the pious Simeon when, in that blessed babe, whom, with sacred ardour, he pressed to his holy bosom, he beheld the divine " consolation of Israel," and rejoiced in that salva- tion which a fallen world had so long desired to behold! * Isa. xlix. 13. t Isa. Ix. 20. |Isa. Ixi. 1,2. §Dan. ix.34. THE CHARACTER OF SIMEON. 63 My brethren, transports not less ardent should swell our breasts, for our eyes have seen, drawn by the pencil of inspiration, the " consolation of Is- rael;" we have beheld " the glory of the only- begotten of the Father, full of grace and truth,"* who has proclaimed for us the glad tidings that God is in him reconciling the world unto himself. To us has this divine Teacher displayed the glori- ous attributes of the almighty Father, and those graces and virtues which, by conforming us to the divine image, prepare us for the fruition of divine bliss. For us has he purchased that blessed spirit of sanctification and comfort, by whose mighty power we are raised from the ruins of the fall, and comforted under the sorrows of this wearisome pilgrimage. For us, he, the divine Conqueror, hath stripped of its horrors the dark valley of the shadow of death, and opened the path to those immortal abodes where, in the presence of his Father, there is fulness of joy. We bless thee, then,0 thou consolation of Israel ! we ardently desire the full manifestation of thy salvation, enlightening and purifying our hearts, and conforming us to thy holy temper and spotless example; we humbly and supremely confide in thee as the all-sufficient and compassionate Saviour, in whom the guilty find a refuge, the weary and heavy- laden an eternal rest. And with increasing strength and ardour may we advance in the knowledge of the living God., and of thee, O divine Jesus, whom he has sent, and whom to know aright is life eternal. After having contemplated the character of * St. John i. 14. G4 THE CHARACTER OF SIMEON. Simeon, his exemplary justice and integrity, his ardent devotion, his holy faith in the promised sal- vation of God, we are not surprised at the last circumstance which the sacred writer relates of him — that " The Holy Ghost was upon him." His exalted virtues could only have been pro- duced by the aa^ency of thnt blessed Spirit who is the source of truth and holiness. Simeon indeed possessed not only those celestial graces by which the Holy Spirit enlightens, renews^ and consoles the faithful servants of God, but those energetic impulses which animate the soul with prophetic gifts. We are told that " Simeon was led by the Spirit into the temple," and there beholding the infant Jesus, burst forth in a prophetic display of his future glory, character, and offices. But in the devout Simeon, as in all the people of God, this divine Spirit dwells with those less splendid, but, in the sight of God, more acceptable graces, love, joy, meekness, faith. It is the office of this blessed Spirit to enlighten, renew, console, guide us to everlasting life. What cause of holy triumph, that while we diligently work out our salvation, God, by his almighty Spirit, worketh in us both to will and to do ; that, while we sojourn in this vale of imperfection and tears, God has sent forth the light and the truth of his blessed Spirit, to lead us, to bring us to his holy hill, to himself, our exceeding and eternal joy! Behold thou, my brethren, in the holy saint whose character has been exhibited to you, the exalted standard of moral and religious duty at which you are to aim, and the attainment of which THE CHARACTER OP SIMEON. G5 can alone elevate you amon^ the ranks of the acceptable servants of your God, and qualify you for his favour. "Just," not merely in the restricted sense which renders to all their dues, but in that enlarged application vi^hich embraces every duty of personal and social righteousness. " Devout," not only acknowledging, and admiring, and venerating the existence, attributes, and providence of God, but habitually rendering to him homage, and mani- festing a sense of the obligations that bind you to him, in the reverence, submission, and obedience that characterize your lives. And all your personal, moral, and religious virtues must be animated and controlled by faith in him, whom Simeon " waited for" in holy hope, as " the consolation of Israel," but who is revealed to us as " the Saviour, who is Christ the Lord,"* through whose grace we are to be sanctified, and through whose merits we are to be accepted. In the attainment of this universal righteousness, this evangelical piety and faith, without which we shall not be partakers of the salvation of God, we are animated by the exalted assurance, that " the Holy Ghost is with us," the power and strength of the third person of the adorable Godhead, inscru- tably but effectually operating in us, inspiring us with good desires, and enabling us to bring the same to good effect, creating a clean heart and renewing a right spirit within us, directing us in all our doings with his most gracious favour, and furthering us with his continual help. Let us realize this truth, incomprehensible as it may be to our limited understandings, that, instead of depending * Luke ii. 11. Vol. III. 9 66 THE CHARAeTER OF SIMEON. solely on our own capricious resolutions, on our own feehle endeavours, we may in watchfulnes and prayer, in the worship and ordinances of the sanc- tuary, seek that strength from above, that power of the Holy Ghost which, in every temptation, however formidable, will be sufficient for us, and in every duty, however arduous, will be made per- fect in our weakness. Constantly then let us cherish the divine but mysterious truth, that in the Holy Spirit of God our virtues have an almighty Guardian, our sorrows a divine Comforter; and let us implore him to shed upon us, as he did upon Simeon of old, not the overpowering blaze of his miraculous gifts, but the soft and serene lustre of his celestial graces, to be unto us a spirit of wisdom and understanding, a spirit of counsel and ghostly strength, a spirit of knowledge and true godliness, and to fill us with the spirit of his holy fear, to defend us from all evil, and especially from the awful guilt of resisting his grace and quenching his holy inspiration. Oh thou blessed Spirit ! lead us through all the changes and trials of this mortal life, to that heavenly state where the faith which thou dost now inspire, shall terminate in the blissful vision of the divine glory ; and those duties which thou dost now enable us to discharge, shall all be resolved into the exalted work of praising and adoring, for ever and ever, thee, O Holy Ghost, with the Father and the Son^ ever one God. SERMON VII. i)UTIES INCULCATED BY THE SOVEREIGNTY OF GOD. Isaiah Ixiv. 8. But now, O Lord, thou art our Father ; we are the clay, and thou art the potter; and we are all the work of thy hand. The people of Israel had been visited by the sore judgments of God. The prophet introduces them confessing their sins, acknowledging the jus- tice of those judgments which their sins provoked, and adoring the sovereign power and authority of Jehovah in all his dispensations towards them. " But now, O Lord, thou art our Father" — thou hast made us, and dost guide, and p'eserve, and govern us; we are under thy almighty discipline and control. " We are the clay, and tiiou art the potter" — thy power over us is as absolute and sovereign as that of the potter over the clay which he fashioneth according to his will. *' We are all the work of thy hand" — and therefore bound to submit to, and adore thy righteous judgments. All who believe in the being and providence of God, the Maker and Governor of all things, will, in words at least, be ready to acknowledge that they are the creatures of God's power ; that they are subject to his government and control ; that his sovereign authority none can resist ; and that all the endowments of body and mind, and all the enjoyments and blessings of life, are the gifts of 68 DUTIES INCULCATED BY his bounty. *•' That they are the clay, and he is the potter; and they are all the work of his hand." But though these truths, revealed in Scripture, are sanctioned by the dictates of reason, and when proposed to the serious and unprejudiced judgment of mankind, will be generally received ; yet, even among those who acknowledge them, there are few who properly consider the nature and obligation of the duties which result from them. Instead, there- fore, of my attempting to prove or illustrate the sovereign authority of God over us, I shall take this as a truth admitted, and consider the duties that are founded upon it, as the practical part of the subject with which we are immediately con- cerned. God is " our Father" — in that sense which makes him the source of our being, our endowments, and all our mercies, we are as absolutely and entirely subject to his control, as the passive " clay" is to the forming hand of the " potter." " We are the work of his hand," and therefore subject to him as dependent creatures to an almighty Creator. The consideration of the sovereign authority of God over us should Teach us humility ; It should excite in us the sentiment of depend- ence; It should produce profound submission; It should lead us to render to him homage and obedience. I. It should teach us humility — the humility of temper, and the humility of intellect. Pride and self-confidence ill become those who possess nothing which they have not received, and THE SOVEREIGNTY UP GOTV. 69^ which they do not hold at the will of a superior Being. The creatures who were produced by the fashioning hand of that almighty Creator, whose fiat in an instant would reduce them to the dust from whence they were taken, how idle in them to boast of the endowments which they possess, as if they were original and underived, and held by the certain tenure of their own will ! The talents, the wealth, the honour, that for a moment elevate one man above another, what cause are they for the swelling emotions of self-confident pride 1 Proud man, what has he which he has not received 1 The distinctions which now excite his vanity and elate his pride, he has derived from the sovereign bounty of that -almighty Being, who, if he had seen fit, could have conferred them on another humble in- dividual, whom this vain boaster considers so far beneath him. We are in the hands of that Being, as clay in the hands of the potter, and he may crumble to pieces the pillars that support our pride, and reduce us to a level with those who are now the objects of our scorn. What are the lessons then which our dependence on the sovereign power of our almighty Maker should teach us?— to refer to him all the advantages and distinctions which we possess — to acknowledge them to be the gifts of his bounty, calling for humble gratitude instead of presumptuous pride — to rejoice in the possession of them with trembling, knowing the dependent tenure on which we hold them, the pleasure of God, who giveth not to man an account of his doings — and to adore the sovereign providence of him who is the Author of all our talents, distinctions, and advantages — and thus to acknowledge in deep humility his supreme and resistless authority. 70 DUTIES INCULCATED BY From the unlimited power which God possesses over us, he derives the right to impose on us what- ever commands he pleases, and to require our assent to whatever truths he may reveal. The source of intelligence and goodness, as well as of power, he justly claims the homage and obedience of the understandings, and wills and affections of his intelligent creatures. Let not then the human mind, but a ray of intelligence from the infinite and eternal source of reason, disclaim its dependent origin, and oppose its feeble light to the brightness of eternal wisdom. Let not man, the work of God's hands, disclaim the authority of him that made him, and set up his own derivative powers and dependent will, as the standard and source of truth and authority. " Nay but, O man, who art thou that repliest against God I Shall the thing formed say to him that formed it. Why hast thou made me thus I Hath not ihe potter power over his clay f* Hath not the sovereign Being in whose hands thou art, and who is infinite in truth and perfection, a right to require thy assent and obedience to what- ever truths and commands he may choose to im- pose 1 Is there any source of truth but the eternal mind, any supreme Lawgiver but the almighty Maker who formed thee, any tribunal but that which he has constituted, to which, as a rational agent, thou wilt be called finally to account 1 Wilt ihou presume to set up, independent of him, a standard of truth and virtue in the reason and nature of things t But who constituted the reason and nature of things'! Who determined the im- mutable difierence between truth and error, good * Rom. ix. 20, 21. THE SOVEREIGNTY OF GOD. 71 and evil, but the infinite, eternal, self-existent Je- hovah, the only source of all intellectual, and phy- sical, and moral existence, of all the relations that subsist between them, and all the truths and duties which result from theml We cannot ascertain these truths but as he has revealed them — we must receive these relations as he has determined them. His truths and his will must indeed harmonize with the reason and nature of things, for he has constituted them all. In his truths then we must seek for wisdom — in his will for happiness and good. The great source of opposition to the will of God arises from an impatience of restraint on the bold flights of reason, from an aversion to acknow- ledge the revelations of the Eternal as supreme over the deductions and operations of the human mind. An habitual sense of the supreme and righ- teous authority of God over us, will produce that spirit of deep and unfeigned humility which be- comes us as creatures, and will preserve us from that unlicensed impatience of restraint which would lead us to oppose the divine authority and government, which are infinitely perfect, wise and good, and therefore the only guide of our faith, and rule of our conduct. Our sense of the supreme power of the Being who made and sustains us cannot be too strong — our humility cannot be too profound ; for we are in his hands as clay in the hands of the potter, fashioned, controlled, and devoted as he pleases. 2. The consideration of the sovereign power and authority of God should also excite the sentiments of dependence. 72 DUTIES INCULCATED BY This dependence should be as universal and profound as the power of God is unlimited and entire; extending to all our counsels, to all our thoughts, to all our ways, to all our actions. It is his invisible but ever-present power which preserves our physical and moral faculties, enabling the in- tellect to search for and discover truth. It is the illuminating and all-powerful grace of his Holy Spirit which leads us to the discernment of spiritual things, and " directs us in the ways of his laws, and in the works of his commandments,"* not only " inspires us with good desires, but enables us to bring the same to good efFect."t And it is his providence which overrules all our ways and actions to his sovereign purposes. " In God we live, and move, and have our being."t " He ruleth over all,"§ " He is the Author of every good and perfect gift."|| " Without him we can do nothing."1I This supreme and unbounded agency of God we know does not destroy our free agency, nor irresistibly control our minds. We may not indeed be able to reconcile the free agency of the creature with the supreme power of the Creator ; and for what one of the many facts of nature, or of the truths of reason, are we able to account 1 The most common fact, which is the basis of all our reasonings and all our conduct, that external objects act upon the mind so as to raise accurate ideas of them, and exciie our desires and affections, is utterly beyond our comprehension. He, therefore, who rejects, because he cannot ac- count for them, the truths of Scripture, must con- * See Collect in Communion Service, t See Collect for Easter Sunday. | Acts xvii. 28. § Psalm ciii. 19. || James i. 17. fl See Collect for the first Sunday after Trinity. THE SOVEREIGNTY OF GOD. 7g| sistently reject the truths of nature ; and then, tossed on the troubled ocean of scepticism, where will he find a rest for his wandering mind 1 My brethren, it is sufficient for us to know that this supreme and universal providence of God is declared in that sacred word which we receive on the most luminous and satisfactory evidence ; and that, transcending as it may, in some respects, our comprehension, reason acknowledges it as a neces- sary attribute of a supreme and almighty Creator. It is our duty, therefore, in all our ways to acknow- ledge the sovereign authority and providence of Almighty God, to implore him by his power to preserve and invigorate the faculties of our minds in all their researches and operations, by his grace to enlighten our understandings, to sanctify our hearts, to strengthen us in the discharge of duty, and by his providence to guide and govern us in all our ways. It is our duty to ascribe to his grace and power, strengthening and aiding us in all the good that we perform, all the virtues that adorn and elevate us. It is our duty especially to adore him as the Author of our salvation, as that omni- potent Governor of all things, who, by the influences of his grace and the operations of his providence, is accomplishing in us, and in the world, his own good pleasure. 3. The consideration of the sovereign authority of God over us should produce in us submission. For " the thunder of his power who can with- stand]"* Sovereign power merely, though it can- not excite trust and confidence, yet demands ira- * Job xxvi. 14. Vol, III. 10 74 DUTIES INCULCATED BY plicit submission ; and united as it is, in the Maker and Ruler of the universe, with righteousness and mercy, resistance to it would not only be ineffectual^ but would display a presumptuous and arrogant assertion of our own will in opposition to infinite wisdom, perfect goodness, and supreme power. *' God is greater than man," is the language of inspiration, ''why dost thou strive with him?"* " When he gives quietness, who can trouble 1 and when he hideth, who can behold hiniff " Who is able to stand before him f'J " The earth shakes and trembles, the foundations of heaven are moved when he is wroth. "§ In his character, as that gracious and merciful Father who knovveth whereof we are made, and remembereth that we are but dust, God calls forth our filial confidence and affec- tion. As that almightij Father, in whose hands we are as clay in the hands of the potter ; as " a great God, a mighty and terrible, who regardeth not persons nor taketli reward,"j] he claims our submissive fear and reverence. The consideration of the awful sovereignty of God is often necessary to chasten the too familiar fervours of that love which the view of his compassion and goodness is calculated to excite. It is especially necessary to compose and settle in us a spirit of profound and unreserved submission to his will. That resigna- tion which is founded only on a view of his mercy and love, is apt to become restless and importunate ; it is apt to reason, that the heavenly Father, who. is infinite in compassion, will surely pity the dis- tresses of his children, and remove their afflictions. But unvail the awful majesty of God, and the view * Job xxxiii. 12, 13. t Job xxxiv. 29. | 1 Saiii. vi. 20, § 3 Sam. xxii. 8. |1 Dent. x. 17. THE SOVEREIGNTY OF GOD. 75 of his sovereign authority represses tlie spirit of murmuring. " Wo unto him that striveth with hie Maker ! Let the potsherd strive with the pot- sherds of the earth. Sliall the clay say to him that fashioneth it, What makest thou'?"* Let us accus- tom ourselves then, my brethren, witli all our views of the mercy and love of God as our heavenly Father, to connect a regard to his supreme and sovereign authority over us. All his attributes claim our homage. Fear and submission are duties which we owe to his sovereignty and power, as well as gratitude and trust to his mercy and compassion. The fervours of love should be chastened by the more sober emotions of holy fear. Submission to his will, as tvisc and good, should be strengthened by the consideration that it is resistless. It would be as vain as impious to resist him ; for " we are the clay, and he is the potter ; and we are all the work of his hands." 4. The consideration of the sovereign power and authority of God over us, should teach us, lastly, the necessity of securing his favour, by rendering to him homage and obedience. Superior power compels obedience by operating on our interests and our fears. He who " stretcheth forth the heavens ; who setteth fast the mountains, being girded about with power ; who frustrateth the tokens of the liars, and maketh diviners mad ; who turneth wise men backward, and maketh their knowledge foolish; who saith to the deep. Be dry ;"t " who stilleth the noise of its waves, and the tumult of the people"]: — he " who kills and makes * Xsa. xlv. 9. t Isa. xliv. 24, 25, 27. t Psalm Ixv. 7. 76 DUTIES INCULCATED BY alive, who wounds and who heals, out of whose hand none can deliver"* — he " who is Lord alone of all the kingdoms of the earth,"! is certainly en- titled to the homage of the creatures he has made, the subjects of his fearful and resistless power. In his hand, as the clay in the hands of the potter, vainly would they attempt to resist his will. The folly and presumption of sin are displayed by considering it as a contempt of the authority, and violation of the will of a sovereign and all- powerful God. The profane swearer, who casts forth his curses and execrations, insults the sacred name, and im- precates the vengeance of that almighty Jehovah, who is able in an instant to seal his blasphemous tongue in silence, or to torment it in inextinguish- able flame. The libertine, who riots in licentious pleasure ; the drunkard, who wallows in intemper- ance ; the debauchee, who brutalizes himself in sensuality — all are waging war against their Maker, against that almighty Sovereign who ie able in an instant to destroy both soul and body in hell. The awful presumption, guilt and danger of the sinner consist in his being the avowed enemy of his almighty Creator, and exposed every instant to be cut off by the stroke of almighty vengeance. Every act of injustice, every trick of fraud, every deed of oppression, in short, every wilful transgression of the law of God, is a contempt of his sovereign authority, because it supposes that he is either too indifferent or too weak to vindicate his violated laws. Ah ! though, in merciful forbearance, (well for us, brethren, that it is so,) his anger delay for * Job X. 7. ■ t 2 Kings xix. 15, THE SOVEREIGNTY OF GOD. 77 a while, the crimes of the wicked and ungodly are augmenting its flames, which will at last burst upon them with overwhelming fury. " For the day com- eth, that shall burn as an oven ; and all the proud, and all that do wickedly, shall be as stubble : and the day cometh that shall burn them up, saith the Lord of hosts."* That great and terrible day — the elements melting with fervent heat, the heavens passing away, the earth consumed by the flames which are rending it asunder, and united with the crash of departing worlds, the despairing cries of condemned sinners, driven to that place where dwells the devouring fire — that day will awfully vindicate the sovereign power and authority of the Maker and Ruler of the universe. Imagination is not drawing unreal scenes — they are the sober and awful delineations of the word of God. Who in- deed can, by searching, find out the immensity of his power"? What imagination, by her boldest efforts, can display the treasures of that wrath which Jehovah hath in store for his im-penitent adversaries ? He who came in great humility to effect the designs of infinite mercy, will come again in the almighty power of the Godhead, to execute the purposes of wrath — of that terrible but just wrath which is denounced against those whom the over- tures of mercy cannot soften, nor the influences of divine grace subdue ; but who continue in their sins, resisting and contemning the righteous authority and power of their almighty Maker and Sovereign. In that day of eternal justice, in that day of almighty vengeance, those only will be able, through the * Malachi iv. 1. 78 DUTIES INCULCATED, &,C. merits of the divine Mediator, to stand and to abide in peace and safety — who have yielded, through the grace of the divine Sanctifier, entire, unreserved obedience to their almighty Creator — who have humbly received the truths of his revelation — who have devoutly adored the dispensations of his provi- dence— who have implicitly obeyed the requisitions of his righteous laws — and who have thankfully accepted salvation in that way, in which only, ac- cording to his sovereign pleasure, he conveys it, through the merits and grace of his Son Jesus Christ. Is this our character, brethren? do we humbly receive the truths, obey the laws, adore the dispen- sations, accept the salvation of our almighty Maker? Let the inquiry be immediate — let it be serious^ — for if this be not our character, alas ! there is no safety for us ; almighty power is engaged against us — engaged to vindicate, in our punishment, the insulted authority of our Sovereign and our Judge. But if in our understandings, our hearts, our lives, we submit to the dominion of him who has a supreme right to rule us, then his sovereign power will not be an object of dismay to us, but of holy confidence and joy; for it will be exerted for our present peace, for our eternal felicity. Then, not in the alarm and terrors of a guilty spirit, but in the peace and joy of a conscience reconciled to God and assured of his favour, we may reverently but triumphantly adore him. " Thou, O Lord, art our Father ; we are the clay, and thou art the potter ; and we are all the work of thy hand." SERMON VIII. THE APPEALS OF CHRIST TO THE SINNER Rev. iii. 20. Behold, I stand at the door, and knock : if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. This is the language addressed by Jesus Christ, who is styled the faithful and true witness from the beginning of the creation of God, to the lukewarm and impenitent church of Laodicea. The patient forbearance which he exercised towards her, his solicitude for her recovery from her spiritual in- sensibility, and his affectionate invitation to this purpose, are denoted by the symbolical allusion of his standing at the door and knocking. Should the impenitent Laodiceans hear his voice and open the door — should they, by humble and lively penitence, faith and obedience, receive and treat him as their Lord and Redeemer — he graciously promises to come in to them, and sup with them, and they with him — they should be restored to his favour and enriched by his blessings. Alas ! brethren, the church of Laodicea is the emblem of too many professing Christians in every age. By their remissness, their lukewarmness, their sensual pursuits, by their impenitent neglect to fulfil the holy conditions of the covenant of their salvation, they have shut the door of their hearts 80 THE APPEALS OF CHRIST against their Lord and Saviour Jesus Christ. But he stands at the door and knocks. Their ingrati- tude, their insensibility, their numerous provoca- tions, cannot induce him utterly to forsake them; he still importunes with them to yield him the possession of their hearts, and graciously promises, that if they will hear his voice, and in humble peni- tence and faith submit to him as their Lord and Saviour, they shall be received into the closest and most endearing union with him, and shall partake of the inestimable blessings of his love and favour. Lukewarm and unholy Christian ! impenitent sinner ! who refusest to render to thy Saviour the supreme homage of thy heart and affections — who refusest him admission into that soul which he has redeemed, and which he is desirous to purify by his grace, and to bless with his everlasting favour, how astonishing is his forbearance and his com- passion ! He sues for admission into that bosom which thou hast closed against him, and urges his solicitation by the exalted promise, that if thou wilt open unto him, he will come in and bless thee. " Behold, I stand at the door, and knock : if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." When we hear this affectionate invitation, we are naturally prompted to contemplate — The interesting character of him who thus solicits admission into our hearts ; The tender and affecting matmer by which he solicits this admission ; The reception which is due from us to a character so interesting, and an invitation so tender and affecting; and TO THE SINNER. 81 The blessings which we shall enjoy in yielding him the possession of our hearts. Who is he that solicits admission into our souls, to sanctify, to rule, and to bless them \ A personage in himself the most exalted, and sustaining to us the most exalted relations — Jesus Christ the Son of God — he who was with the Father before the world was — he who, from all eternity, was the brightness of the Father's glory and the express image of his person — he, the Lord of all things, by whom all things were created, and by whom all things consist — Jesus Christ, who is the blessed and only Potentate, the King of kings and Lord of lords, the Alpha and Omega, the beginning and the ending, the first and the last, the Almighty. This is indeed a mystery which surpasses our con- ception, but which claims our profound adoration — a mystery not greater indeed than that divine nature into which there is no searching — not greater than our own nature, which so often baffles our inquiries — not greater than innumerable truths of reason and religion, which command our assent — and a mystery which claims our most profound adoration — the second person in the eternal Trinity, he who, equal with God, was from all eternity partaker of the glory and felicity of the Godhead, sues for admission into our souls. And in the most exalted and endearing characters does he solicit admission. He claims the possession of our souls as our Cre- ator, who formed us out of nothing, and breathed into us an immortal spirit — as our Preserver, who sustains us in life, and protects our frail being from Vol, m. IJ ^ THE APPEALS OF CHRIST the innumerable dangers which surround us— as our Benefactor, who surrounds us with the count- less blessings of his providence — and, a character still more endearing and interesting, he presents himself before us and sues for the possession of our hearts as our Redeemer, who, for our sakes, endured poverty, scorn, persecution, was buffeted and scourged, and poured forth his life as one for- saken by his God — He who, as our Redeemer, never withdrawing from us his compassion, is con- stantly interceding for us, sending forth his spirit to guide and sanctify us, and who is preparing for us a place in his own presence. And what is the mode in which he presents his claim to our hearts, to our supreme homage and service ] Having violated, by repeated transgressions, the law of our nature, the dictates of reason and of conscience, the commands of God, as good as he is powerful, it is an act of mercy which spares us, thus sinful and guilty, which rescues us from that prison of darkness where the angels who have sinned are reserved in chains. We deserve only wrath — wrath from the Sovereign of the universe. But should our offended God entertain towards us any purposes of mercy, what would be the utmost of our hopes X We might reasonably indeed expect that pardon would not be extended to guilt so aggravated, but on conditions the most rigorous and severe, conditions enforced by the stern voice of violated authority. The utmost that we could hope would be, that these conditions of pardon would be rendered practicable by the divine aid of the Sovereign whom we had offended. But here TO THE SINNER. again is a mystery which claims our profound adoration. God did not appear to us in the dark- ness, the tempest, the terrors of Mount Sinai, an inflexible Sovereign and Judge. He unfolds him- self to us, his rebellious creatures, in the light, the radiance, the compassion of our heavenly Father. He so loved us, as to send to us his only-begotten Son, not to announce, in the majesty of offended justice, the stern conditions of our pardon, but, in the lowliness of the Lamb of God, to make a pro- pitiation for our sins, in the mild accents of the Prince of Peace, to propose the easy terms of ac- ceptance, and with the tenderness and compassion of our dearest Friend, to invite us to come unto him and receive rest and salvation. And even when insensible to the calls of gratitude and duty, and regardless of our own present and eternal interest, we resolve to continue in our sins, and thus defy the justice of heaven, and trample under foot that mercy which is sealed by the blood of the Son of God ; still this almighty Redeemer, who could summon legions of angels to vindicate his insulted glories, becomes the suppliant — and the suppliant to the guilty rebels who had rejected him.; he stands at the door and knocks ; he sues for admittance into our souls; he sues for admittance by those temporal blessings which he still bestows upon us, sinners, who are unworthy of them, and who, while they deserve the vengeance, are thus crowned with the goodness of their almighty Lord. Jesus Christ sues for admittance into our hearts by those chas- tisements and warnings, by the loss of health and of temporal comforts, by those escapes from impend- ing danger and threatening death, which are calcu- lated to arouse us to a sense of the necessity of 84 THE APPEALS OF CHRIST securing our eternal peace by making our Saviour our friend. Jesus Christ also sues for admittance into our souls by all the instructions, all the promises, all the threatenings, of his holy word. By the instructions of his word he displays the excellence of that divine Being who claims our service — the reasonableness of this service, and of those laws by which God designs to promote the present and eternal happiness of his creatures — which unfold the glory of him who came to save us, the nature of his gracious offices, and the way of salvation through his merits and grace, which, rendering plain to us every part of our duty, leaves us without excuse under the violation of it. Not only by the instructions of his word does Jesus Christ sue for admittance into our souls, but by all its promises. These promises hold out pardon to the penitent, though their sins be as scarlet, and red like crimson — deliverance to the captives of sin, and rest to those who are burdened with sorrow — promises of succour to the tempted, of comfort to the afflicted, of peace to the conscience agitated by guilt, of purity to the soul polluted by transgression, of mercy to cheer, and of grace to strengthen the dejected and feeble — promises of communion with God, the eternal source of goodness and of happi- ness, of confidence in his favour who is the Sove- reign of the universe, of joy in Christ who is the all-sufficient and almighty Saviour, and of the as- surance of his full and never-failing mercy — and when the soul has passed her earthly pilgrimage, promises of an eternal and blessed rest from all sin and from all sorrow, of a glorious entrance into the TO THE SINNER. d& church triumphant, into the presence of God the Judge of all, of Jesus Christ the Mediator of the new covenant, of angels and archangels, and of the spirits of the just — promises of a felicity increasing through eternal ages. To render his applications for admittance still more powerful, Jesus Christ unites with his promises the threatenings of his word, declaring against those who reject his counsel and will none of his reproof, remorse of conscience, fearful apprehensions of future wrath, despair in death, torment in eternity — unfolding the terrors of that day, when he, the Judge, the almighty Judge, comes to repay venge- ance to his adversaries, recompense to his enemies — the day when the ungodly will call on the rocks and mountains to fall on them and to hide them from the face of him that sitteth on the throne, and from the wrath of the Lamb — the day which will reveal every evil thought, every deed of darkness, reveal them in the light of eternity, reveal them before an assembled universe — the day when the Bentence shall proceed from the mouth of that Judge (whose solicitations sinners had so often disregarded,) Depart, ye cursed — depart from the holy presence of God, from the glory of his celestial courts, from the blissful society of saints and angels, and the spirits of the righteous — depart from the light, the peace, the never-ending felicity of heaven — depart into outer darkness, into wailing and wo, into the society of the devil and his angels, where their worm dieth not, and their fire is not quenched —depart /or ever! Oh! who can dwell with the devouring fire, who can lie down in everlasting burnings ! These are the awful threatenings which Jesus 86 THE APPEALS OP CHRIST Christ addresses to sinners, not to fill them with unnecessary terrors, not to destroy their comfort and their happiness, but to awaken them to attend to the things which belong to their peace, before they are for ever hidden from their eyes — to arouse them to seek the Lord while he may be found, to call upon him while he is near. Jesus Christ, ever prosecuting his purposes of mercy, seeks, by these threatenings, to excite those whom promises and invitations cannot allure, to give him admission into their souls. Not only by the instructions, the promises, and the threatenings ©f his word, but by the checks and warnings of conscience and his Holy Spirit, does he seek to induce us to open our hearts to him, to yield him homage and obedience. Every reflection which arises in our minds on the guilt and danger of our evil ways ; every apprehension of future wrath ; every emotion of sensibility to the exercises and joys of religion; every desire after the favour of God ; every sentiment of sorrow for having offended him ; every resolution to return to that God and Saviour whom, by our sins, we have so greatly offended ; all these are the gracious ap- plications to us, by the Spirit of Jesus Christ, to open our hearts to him, our Lord and Master, our compassionate Saviour, our best Friend. By the ministrations, and by the sacraments of his church, does this benevolent Redeemer, never weary in his work of mercy, seek to accomplish the same gracious purpose. In the sanctuary, his gracious voice is heard, beseeching us to turn from our evil ways, and to be reconciled unto God. In the preaching of the word, we are presented with a view of the guilt, the TO THE SINNER. 87 misery, the corrupting bondage of sin, contrasted with the exalted purity and joy of a conscience cleansed from guilt by the mercy, and redeemed from sin by the grace of Christ, we behold dis- played the glory of the Saviour's character, his tenderness, his compassion, his long-suffering, his numberless and unparalleled acts of love to us, his willingness and his power to save. Through every avenue the Saviour has sought to gain admission into our hearts. Hear him addressing us in those services of the sanctuary, by which, confessing our sins, supplicat- ing his grace and mercy, and proclaiming his praise, we may obtain his favour. Hear him calling us, in the sacrament of baptism, to forsake a world which lieth in wickedness and is obnoxious to the wrath of God, and to enter into the fold of salvation, that holy church where forgiveness of sins is extended to the penitent, and mercy and grace dispensed to the believing and obedient. He calls us in this holy sacrament to forsake a state of sin and death, and to make our abode in that Zion which is none other than the house of God and the gate of heaven, and which prepares its faithful members for ex- changing the imperfect praises of an earthly sanc- tuary for the pure, and full, and endless songs of the blest in the temple above, the celestial Zion. Thus born of water and of the Holy Ghost in bap- tism, made members of Christ, children of God, and heirs of the kingdom of heaven, he provides for our renewing by the Holy Ghost, for our effec- tual and continual death unto sin, and new birth unto righteousnes. In the apostolic ordinance of confirmation, the laying on of hands, he calls us to assume our baptismal engagements, to die to sin 88 THE APPEALS OF CHRIST and to rise again to righteousness, that thus our souls, established in holiness, may be made meet for him to dwell in, and prepared for the glories of our heavenly inheritance. And here, by the chief minister of his church, he assures the humble and the faithful of his favour and goodness to them, and renewedly pledges to them the strengthening influences of the Holy Ghost the Comforter. In the sacrament of the supper, showing him forth as the Lamb of God slain for us, he beseeches us, by his agony and bloody sweat, by his cross and pas- sion, by his precious death, by his glorious resur- rection, to open our souls to him, that he may wash them from sin, that he may nourish and strengthen them to everlasting life. Blessed Jesus! innumerable are the ways by which thou dost dis- play thy forbearance and compassion towards us, by which thou dost sue for admittance into our guilty souls. Thou dost stand at the door of our hearts and knock, not as a stern and rigorous sovereign demanding admittance, but as a tender and compassionate friend, whose importunate soli- citations increase even with the increase of our insensibility and provocations. Thy gracious voice is heard in the blessings and in the chastisements of thy providence, in the instructions, the promises, and the threatenings of thy word, in the checks of conscience, in the strivings of thy Holy Spirit, in the ministry, and the sacraments, and the ordinances of thy church. In all these we hear thee suing us to admit thee, who art the only life of our souls, our only defender from the terrors of divine justice, our only guide, through death and the grave, to the glories of immortality. And what reception, brethren, should this blessed TO THE SINNER. 89 kedeemer receive from us 1 what effect should in- vitations so tender and affecting produce upon ua ? If every emotion of sensibility be not chilled in our bosoms, if we are not wholly insensible to our dearest interests, it is impossible that these inqui- ries can appear uninteresting. When Jesus Christ sues for admittance into our hearts, we should hear his voice and open unto him — we should hear his voice with the emotions of penitence. When we contemplate the infinite dignity, the exalted excellence of his character; when we reflect on the numerous and tender invitations by which he seeks to gain admission into our hearts, we should be impressed with his forbearance and love towards us; and with a deep conviction of our own insensibility and ingratitude in having so long and so often slighted a Friend and Saviour so conde- scending and tender, we should no longer turn a deaf ear to the invitations of the Redeemer, who has so long supplicated us to grant him a place in our bosoms; we should become suppliants, and prostrate at the feet of our compassionate and long insulted Saviour; we should implore him — ' Enter in, Lord, and take possession of the souls which thou hast redeemed, but which have been too long estranged from thee, too long slighted thy grace and contemned thy mercy — enter in, Lord, and dwell in them as their Saviour and their Lord.' By faith also we must hear the voice of the Saviour, and open our hearts to him. It is by faith indeed that we realize the divine glory of his character; and receive him in all his Vol. III. 12 90 THE APPEALS OF CHRIST gracious offices ; as our Prophet, to instruct us in divine truths; as our Priest, to atone for our sinsf and our King, to rule over us. It is by faith that we realize the fulness of his love for us, the all- sufficiency of his power, and his infinite willingness to save us. It is by faith that we embrace all his precious promises, trusting in those merits which are our only defence from the demands of incensed justice, and confiding in that grace which, made perfect in our weakness, enables us to overcome the enemies of our salvation, and purifying us from sin, makes our souls a fit habitation for the Lord of crlory. " Lord, I hear thy voice," is the language of the believing soul ; " I acknowledge thee to be the only-begotten Son of the Fatlier, the only Mediator between God and man. Enter in and dwell in my soul, for thy blood only can cleanse it from guilt, thy grace only redeem it from siil. Thou alone art my refuge from the condemning accusations of conscience, from the terrors of divine justice; thou only art my deliverer from the prison of the tomb ; thou only art my guide to the glories of immortality; and thou wilt be the fulness of my joy through the ages of eternity." And lastly, my brethren, we hear the voice of the Saviour and open our hearts to him, by yield- ing, through his Spirit exciting and aiding, sincere obedience to all his commands — imbibing that meek, that tender, that forgiving spirit which distinguished iiim — following the holy example which he left us — like him, ever intent on doing the will of our Father in heaven — striving to adorn his doctrine in all things — walking in all his commandments and ordinances blameless — instant in prayer, not sloth- TO THE SINNER. 91 ful in business, fervent in spirit, serving the Lord. When we thus render Jesus Christ sincere, supreme, and universal obedience, he becomes established in our souls — he takes complete possession of them. And what are the blessings that proceed from this admittance of Jesus Christ into our hearts? They are expressed in figurative language—" i will sup with him, and he with me." The most intimate and affectionate communion subsists be- tween Christ and the soul who thus receives him. Jesus Christ is his friend and brother — God his re- conciled God and Father — his sins, however many, are forgiven— his conscience, however agitated, is soothed to peace — his soul, however polluted by sin, is purified and established in holiness : a " spiritual feast" is prepared for him — ^the approving testimony of a conscience reconciled unto God — confidence in the protection of him who is able to save and to destroy, and who hath promised to make all tilings work together for good to those who love him — joy in the favour of him whose favour is life, whose loving-kindness is better than life — trust in that Saviour who is constantly interceding for him, who is preparing for him mansions of bliss eternal in the heavens — a foretaste of those celestial and ever- lasting joys reserved in heaven for the servants of God : these are the joys which Jesus Christ dis- penses to those in whose souls he dwells ; he nourishes them with divine truths, he strengthens them by his grace, he feeds them with the bread of life — with divine and everlasting joys. What then shall prevent us from heariqg his voice and opening unto him] He stands at the door and knocks. Hq solicits admission by his 92 THE APPEALS 6P CHRIST blessings and by his chastisements, by the instruc- tions, the promises, and the threatenings of his word, by the monitions of conscience and the strivings of his Spirit, by the ministrations, the services, and the ordinances of his church — by all these powerful methods he solicits us. But with us it rests to hear his voice, to open our hearts to him. This, through his grace, we are able to do. Jesus Christ does not force admittance, he does not by his almighty grace overpower our inclinations. He stands at the door and knocks ; and his very declaration, that if we will hear his voice and open unto him, he will come in, implies, that hearing his voice and opening unto him must depend, through his grace exciting and aiding, on ourselves. What then shall prevent us from hearing the voice of this gracious Saviour — from opening our hearts to this our compassionate and almighty Friend 1 Shall the world, its sinful pursuits and passions, exclude him from our souls'? Ah! the world is soon to pass away — the world is to be consumed by the breath of God's displeasure— and the world we must soon leave, its enjoyments we must soon relinquish ; and if Jesus Christ has not taken possession of our souls, they will become the seats (»f remorse, of anguish, of never-ending misery. Yes, blessed Jesus, in excluding thee from our souls, we exclude from them the light of heaven, the light of joy— we draw over them the darkness of the place of wo, the darkness of endless despair. Brethren, if you have any regard for the welfare of your immortal souls, any desire for a felicity that knows no end, any terror for an anguish that never terminates, any sensibility to the tender and press^ TO THE SINNER. 93 ing invitations of the Saviour who died for you, who intercedes for you, who implores you to be saved, open your hearts to him, hear his voice ; resist not the monitions and strivings of his Spirit; listen to his instructions, live a life of faith in him, obey his laws, attend on his ordinances, submit to his grace ; he will come in and sup with you, he will enrich your souls with every virtue, he will refresh them with the present joys, he will save you from that prison of despair to which those are consigned who reject his invitation, and where no sounds are heard but weeping, and wailing, and gnashing of teeth ; and he will receive you into those celestial courts, where you shall join in the never-ceasing chorus of praise and joy, and shall celebrate with him the everlasting festival of love, enjoying the ineffable and ceaseless communica- tions of his favour and his bliss through endless ages. SERMON IX. PARABLE OF THE MAKKIAGE FEAST Matt. xxii. 3. And he sent forth his servants to call them that were bidden to the wedding : and they would not come. Thus contemptuously was the invitation of the king rejected, who made a marriage festival for his son ; in which parabolic history is conveyed much, important instruction. The mode of conveying religious and moral truths by parables, which are similitudes drawn from the objects of nature, or from civil and social institutions, was frequently practised by our blessed Lord. It is a mode of instruction founded in the reason and nature of things ; for from the peculiar character of spiritual truths, we cannot receive the full and clear knowledge of them, except by analogy with those things which are the objects of our sense and consciousness. The parabolic mode of instruc- tion was also prompted by a regard to the genius of the people among whom our Lord dwelt, which led to the use of highly figurative language ; and at all periods, and among all people, it is gratifying to the imagination, and peculiarly calculated forci- bly and permanently to impress the heart. Espe- cially where the object is to convey reproof, or to enforce unwelcome or irritating truths, parables atford an opportunity of indirectly, yet effectually^ PARABLE OP THE MARRIAGE FEAST. 95 answering these purposes, without alarming the prejudices or immediately exciting the resentment of the persons accused or opposed. For all these reasons, but especially for the last, bur Saviour so frequently spake by parables. His mission was to a disobedient and gainsaying people — a people blinded by their prejudices and en- slaved by their vices. These prejudices and vices Were deeply opposed to the pure and self-denying spirit of that kingdom which he came to establish ; and to have combated them by direct attack would have so strongly awakened the pride of the Jews and enkindled their resentment, as not only to have precluded all hope of his instructions and reproofs making any impression on their hearts, but to have exposed him to persecution, and prematurely, " before his hour was come,"* endangered his life. Hence it became a dictate of prudence to veil his reproofs and unwelcome instructions under the pleasing garb of allegory; thus exciting the imagi- nation and awakening the attention, and before prejudice or resentment could be roused, impress- ing the understanding and gaining the heart. On one of these delicate and unpleasant occasions was the parable delivered which I mean now to set before you. The immediate object of our Saviour was to re- prove the Jews for their incredulity, to impress on them their guilt and ingratitude in rejecting the exalted blessings of that dispensation of mercy which he came to proclaim, to denounce the awful judgments which would overtake them for their sin in rejecting hira who came to save them, and for * St. John vii. 30. 96 PARABLE OF THE persecuting unto death the messengers of his salva- tion. It was his object to proclaim to them the determination of their almighty Sovereign to exclude them from the privileges of his chosen people on account of their unbelief, and to receive the believing Gentiles as his covenant people, and thus finally to teach them that their being " called" to be the peculiar people of the Most High would be of no avail to them ; on the contrary, would only enhance their guilt and their condemnation, unless they exercised those holy and obedient dispositions and virtues which would qualify them fur being liually " chosen" to everlasting life. These were most important and solemn, but, to the Jews, most unwelcome truths, calculated to mortify their pride and to excite their deadly re- sentment. Our Lord, therefore, chose to convey them through the medium of an appropriate alle- gory, which softened without weakening their force. " The kingdom of heaven is like unto a certain king which made a marriage for his son."* By the kingdom of heaven in this passage, and many other parts of Scripture, is meant, not the final kingdom of bliss eternal in the heavens, but the preparatory kingdom of God on earth, the Gospel dispensation. Thus, John the Baptist an- nounced the introduction of this dispensation in the solemn call — " Repent, for the kingdom of heaven," the kingdom of the Messiah on earth, the Gospel dispensation, " is at hand."t This dispensation, on account of its rich and exalted blessings, and of the joy which these blessings are calculated to inspire, is very properly compared to a feast made * Matt, jxii, 3, t Matt. iii. 3. MARRIAGE FEAST. 97 by a king on the most felicitous occasion that could occur — " the marriage of his sou." " And he sent forth his servants to call them that were bidden to the wedding : but they would not come." The invitation was renewed in terms the most courteous and pressing. " He sent forth other servants, saying, Tell them which are bidden. Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage."* One would suppose that the perverse incredulity which rejected the former invitation, would be sub- dued by this generous and affectionate renewal of it ; but " They made light of it, and went their way, one to his farm, and another to his merchandise. "f And to complete their criminality, " The remnant took his servants, and entreated them spitefully, and slew ihem."J Astonishing as was their conduct, it was an exact exhibition of the crimes of the Jews. Their fore- fathers had turned a deaf ear to the voice of the prophets, seeking to reclaim them from their corruot and idolatrous ways to ihe fear, the service, and the favour of the living God. Reluctant to execute upon them the fierceness of his just anger, God sent forth his messenger, John the Baptist, to warn them of his judgments, and to invite them to pre- pare for that dispensation of mercy which the lono" expected Messiah was to proclaim. By him, the hope of his people Israel, did the Lord their God unfold to the Jews the rich blessings of his grace, * Matt. xxii. 3, 4. f Matt. xxii. 5. f Matt, xxii. 6, Vol. hi. 13 98 PARABLE OP THE and invite them to come unto him and be saved. The apostles whom this blessed Redeemer sent forth to his lost sheep of the house of Israel, re- newed the gracious invitation, and urged it by every motive that could alarm their fears or animate their hopes ; hut " they made light of it" — " they would not come." Blinded by their prejudices, and enslaved by their corrupt passions, they preferred the sensual gratifications of the world to the pure and heavenly blessings of the Redeemer's kingdom. The invitations of mercy, instead of awakening their gratitude, kindled the resentment and malice of their hearts. They took the messengers who bore from their heavenly Sovereign the overtures of peace, and " treated them spitefully, and slew them." The faithful warnings of the Baptist they disregarded, and he finally paid for his fidelity the forfeit of his life. The Lord of glory, who came to save them, they loaded with insults, and they ter- minated his career of benevolence in the horrors of an ignominious death. The fury that thus drank the blood of the Master, pursued his servants. And the apostles, who sought to bring their blind and unhappy countrymen to participate of the blessings of redeeming mercy, were assailed by cruel mock- ings and scourgings, and finally persecuted unto death. Tiie judgments inflicted on this guilty people are awfully displayed in the next verse of the parable. "When the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burnt up their city."* In the awful fulfilment of this denunciation, Jeru- * Matt. xxii. 7. BIARRIAGE FEAST. 09 salem was " trodden under foot;" " one stone" of that obdurate city which had " killed the prophets, and stoned those who were sent unto her, was not left upon another ;"* and all its guilty inhabitants, after encountering the horrors of famine, " fell by the sword" of invading armies. The invitation to the Gospel feast, thus rejected by the Jews, was addressed to the Gentiles. " They who were bidden were not worthy. The king therefore said to his servants, Go ye into the highways and hedges, and as many as ye shall find, bid to the marriage. So those servants went to the highways, and gathered all as many as they could find, both good and bad : and the wedding was furnished with guests. "f It was perfectly consistent with Eastern hospi- tality, to invite the stranger and the pilgrim to share in the pleasures of their feasts. And thus does the parable denote the calling of the Gentiles. They who, in a spiritual sense, were journeying along the highways and hedges, " aliens from the commonwealth of Israel, and strangers to the cove- nant of promise,"^ were called to partake of those Gospel privileges whi<;h the Jews contemptuously rejected. The merciful invitation was restrained by no exceptions ; all, "both good and bad," were invited to the Gospel feast ; " the sick," as well as they who were comparatively " whole ;" " publicans and sinners," as well as they who were compara- tively righteous, were called to partake of the blessings of salvation. The call was that of the evangelical prophet — " Ho, every one that thirsteth, come ye to the waters, and he that hath no money, * Watt, xxiii, 37. t Matt. »ii. 8, 9, 10. | Eph. ii. 12. 100 PARABLE OF THE come ye, buy and eat."* And the merciful invita- tion was not addressed in vain to insensible hearts* " for many came from the east and from the west, from the north and from the south, and sat down with Abraham, Isaac, and Jacob, in the kingdom of God ;"t while they, for whom these blessings were primarily designed, " the children of the king- dom," the unbelieving Jews, were finally " shut out." But shall we conclude from the gracious exten- sion of the invitation to all, both " good and bad," that no qualifications were required in these guests at the heavenly banquet, and that, therefore, the salvation of the Gospel is unconditional, and be- stowed on all, whatever may be their character and conduct? A conclusion so erroneous and dangerous, is effectually repelled by the parable ; for " When the king came in to see the guests, he saw there a man who had not on a wedding gar- ment."t It was the custom in the East to come to the marriage banquet in a splendid garment, and to appear without one was considered as a mark of great disrespect to the master of the feast. But it may be asked, with what justice could the guest in the parable, who is represented as hastily called from the highways and hedges, be censured for appearing without a wedding garment, to procure which, he had not the time, even if he possessed the means 1 It was customary at these entertain- ments for the master of the feast, in all cases, to provide a wedding garment for the less opulent of his guests; and if elevated by rank and great wealth, * Isa. Iv. l.j t St. Luke xiii. 29. i Matt. xxii. IL iMARBIAGE FEAST. 101 to furnish with these garments all his guests indis- criminately. The man, therefore, who appeared at the feast in this parable without the customary garment, had really no excuse ; and when censured for doing so, we are told he was " speechless." The insult of which he was therefore guilty towards the master of the feast, whose hospitality he was partaking, drew forth the sentence, " Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth."* Cast this guest, who is guilty of the gross indig- nity of rejecting the wedding garment prepared for him, from the light and splendour of the scene which he disgraces by his presence, into the dark- ness of the highway from which he was called. Here we behold, under a striking similitude, the fearful doom of those professing Christians who think they shall enjoy the blessings of Christ's heavenly kingdom, of his everlasting festival of love, while they are destitute of those graces and virtues, that purity and righteousness, which are often, in the figurative language of Scripture, styled the " wedding garment" — " the white raiment of the saints."! For " Many are called, but few are chosen."{ Many are called to the Gospel feast — many are invited to partake of its blessings, and all are offered, through the influences of the Holy Spirit, that righteousness which alone can qualify them to partake of these blessings — " but few are chosen ;" comparatively few study to make their calling and election sure ; to acquire, through the power of * Matt. xxii. 13. f Rev. iii, 4. | Matt. xxii. 14. J Og PARABLE OF THE divine grace, those holy dispositions and virtueis which alone can render them meet to be admitted to the marriage supper of the Lamb, to partake of the felicities of heaven. This parable contains much important instruc- tion. 1. It affords a lively display of the mercy and goodness of God, in providing for the blessings of redemption. What scenes more joyous than those of a mar- riage, where rank and splendour unite to inspire the most dignified festivity 1 What more grateful and exhilarating on this joyful occasion, than a feast, where every luxury that generous wealth can be- stow, excites and gratifies the senses '? Behold the striking similitude by which are denoted the good- ness and the mercy of God in providing the blessings of redemption. For man, blind, and guilty, and miserable, who was wandering in the high way that leads to destruction, and exiled through sin frohn the comforts of God's favour, a feast is prepared. The almighty Sovereign, whom, by his wilful trans- gressions, he has insulted and offended, in the ful- ness of infinite love provides for hitn the richest blessings. The offender against the Majesty of heaven, he is offered a free and full pardon. The slave of error and of prejudice, whose corrupt rea- son enveloped him with the darkest shades of idolatry and superstition, he sees the light of the divine glory in the face of Jesus Christ. His soul held in bondage by sin, he is offered a translation into the glorious liberty of the sons of God. His bosom agitated by passions fierce as the whirlwind, he is presented with that peace of God which pass- eth all understanding. He, who sprung from the MARRIAGE FEAST. ID'S dust, is descending to the dust again, and may say to corruption. Thou art my father, and to the worm, thou art my brother and my sister, beholds pre- pared for liim a garment of immortality, an house not made with hands, eternal in the heavens. And he, whose guilty soul, the bottomless pit opens to receive, may look, as his destined abode, to the courts of heaven, to that city of the living God, where are joy and gladness, and from which sorrow and sighing flee far away. 2. The merciful and gracious God who prepares for his offending creatures blessings so exalted, urges their acceptance of these blessings by the most powerful and persuasive methods. He sent his only Son into the world, that, moved by this astonishing instance of love, guilty man might be induced to accept the salvation which, through the sufferings and death of this glorious personage, is wrought for him. The word of in- spiration, affording a lively display of all those blessings which God has prepared for those that love him, abounds with the most animating calls, the most iirgent and tender entreaties to accept these blessings. By the admonitions of conscience, by the dispensations of his providence, by the secret suggestions of his Holy Spirit, by the service of the church in her ministry, sacraments, and ordinances, does that compassionate God, who willeth not the death of a sinner, urge and entreat him to turn from those sinful pursuits that terminate in shame, re- morse, and misery, and to partake of those perma- nent and exalted joys which flow from hiin, who is the fountain of life and felicity. The voice of their almighty Sovereign is constantly addressed to sinful men — " All things are ready." Blessings are pre- 1 04 PARABLE OF THE pared for you, as transcendent in the enjoymeni which they afford, as they are lasting in duration ; the light of divine truth, the pardon of sin, peace of conscience, the comforts of the Holy Ghost, the joys of the divine favour, a resurrection to glory, ineffable bliss in the kingdom of heaven above, these are the blessings which court your acceptance. Come then and " drink of the waters of life ;" eat ye that which is good, and let your soul delight itself in fatness. Come, celebrate with angels and archangels, and all the company of heaven, that celestial festival, the joys of which are pure, trans- porting, and eternal. In what manner is this gracious invitation regarded among men ] The parable before us affords the astonishing, the melancholy information — " They make light of it;" they make light of the overtures of mercy from the God of heaven; they make light of the tender invitations of his eternal Son. " They go, one to his farm, and another to his merchan- dise"— they prefer the sensual pursuits and plea- sures which too often corrupt the heart, and fill it with shame and remorse — pursuits which often ter- minate in vanity and vexation of spirit — pleasures which, in a few years, will vanish in the darkness of the grave, and which, for a day or an hour they, cannot call their own, to those pure joys of a good conscience, those rich consolations of the divine favour, those pleasures in the presence of their God and Saviour which never fade. Contemning that great salvation revealed in the Gospel, they too, like the unbelieving Jews of old, " trample under foot the Son of God, crucify him afresh, and put him to an open shame."* * Heb. X. 39. MARRIAGE FEAST, 105 These despisers of God may behold in the para- ble under consideration, the awful vengeance which will overtake them. They may behold it in the denunciations of that parable executed upon the unbelieving Jews and upon impenitent Jerusalem. Alas ! the awful fury which burst upon Jerusalem and overwhelmed the Jews, is a sure but a feeble emblem of the vengeance preparing for those who despise or neglect the mercy and grace of God. A great and terrible day is coming, when the sun s'hall be turned into blackness, and the moon into blood ; when the elements shall melt with fervent heat ; when the heavens shall depart as a scroll ; when the earth shall be burnt up; and when, in the midst of these scenes of terror, the Judge of the world shall appear in the glory of his Father, and with his holy angels, to take vengeance on those who believe not God and obey not his Gospel. Such a day is predicted ; such a coming of the Son of man is foretold ; such awful scenes are unfolded in the oracles of truth. When this day comes; when the Son of man thus appears ; when the last judgment takes place, which decides for ever the happiness or misery of the myriads of mankind ; oh ! how will all who now live unmindful of their God and Saviour, neglecting or contemning his mercy and his grace, bewail their guilt and their folly — bewail, but too late — their tears and their cries will be those of endless agony and despair ; for God hath pronounced, the " worm dieth not," " the fire is not quenched." But this instructive parable does not only de- nounce vengeance against those who reject the counsel of God for their salvation ; it unfolds also the awful destiny of nominal Christians ; of those Vol. III. 14 106 PARABLE OF THE tvho hold the truth in unrighteousness ; who hope they shall be admitted to the celestial festival of their Lord in his kingdom on high, though they are destitute of the wedding garment, the righte- ousness of the saints; who found their title to heaven on their being called by the name of Christ, and on their calling him, Lord, Lord, while they are destitute of his spirit, his meek and holy graces, and neglect to do the things which he commands. Nominal professors of Chrifitianity ! you may read your destiny in the doom pronounced on the man in the parable, who appeared at the marriage sup- per, not having on the wedding garment—" Cast him into outer darkness : there shall be weeping and gnashing of teeth."* This will be the destiny of the unholy professors of the Christian name ; excluded from the light, and peace, and glory of heaven, and consigned to darkness everlasting. Oh ! that unsound and nominal Christietns, alarmed by the consideration of the tremendous destiny which awaits them, would instantly renounce their false hopes, and not give rest to their souls, until, by prayer and watchfulness, and the faithful use of the means of grace, they are adorned with that evangelical righteousness which only can make them acceptable guests at the heavenly supper of their Lord. Finally, Christian brethren, the concluding moral of this interesting parable should sink deep into our hearts. " Many are called, but few are chosen "f Many are called by the word, the Spirit, and the provideace of God, by the ministry and ordinances * Matt. xxli. 13. t Matt. xxii. 14, BIARRIAGE FEAST. 107 of his holy church, to the privileges and blessings of the Gospel. But, alas! few, comparatively few, walk worthy of their holy vocation — comparatively few improve the grace freely given to them, to the renewal of their minds, to their establishment in holiness and virtue, to their living righteously, so- berly, and godly in the world. And therefore, though " many be called" to the marriage supper of the Lamb, though many are admitted to the privileges of Christ's church on earth, " few are chosen" to sit down with him at this holy and blissful festival: and banished from the presence of their Lord, with whom is light, and peace, and felicity, their portion is in outer darkness — darkness for ever the dark- ness of despair. My brethren, let it be our supremo care to avoid this tremendous destiny. Let us earnestly implore him who is the Lord of all power and might, to endue our souls with that righteousness which only can render us meet for his presence. And to our earnest supplications let us add our zealous and unremitting endeavours to adorn the doctrine of God our Saviour in all things ; so that when our Lord Cometh to unite to himself, in the ties of celestial and endless fellowship, the church of the redeemed ; when the awakening invitation is heard from the host of heaven — " Be glad and rejoice, for the marriage of the Lamb is come ;" we shall be found worthy to enter in and celebrate with him the everlasting festival of love and of joy. SERMON X. THE RULE OF FINAL JUDGMENT. Acts x. 34, 35. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him and worketh righteousness, is accepted with him. After that lamentable event " which brought death into the world and all our wo," all flesh cor- rupted their way before God. The sinful propen- sities of our fallen nature overcoming the feeble dictates of reason, there was danger that the know- ledge and fear of the great Creator and Governor of the universe would be totally extinguished in the earth. To restore men from this moral degradation, and to preserve among them his name, his worship, and service, it pleased God, at sundry times, to reveal himself to the patriarchs, and finally more fully to his chosen people Israel. In the midst of the darkness of idolatry which overspread the na- tion, they were selected to preserve the knowledge of the one living and true God, until the fulness of time came, when he should send forth his Son to proclaim his salvation to all the ends of the earth. But, as was natural, from the pride of human nature, the Jews became elated with their spiritual distiiioiions, and they fancied that their law should last for ever. It was indeed to be continued in that spiritual dispensation which was to be the fulfilling THE RULE OF FINAL JUDGMENT. 109 both of the law and the prophets, and to the bless- ings of which the Gentiles should be admitted ; but they supposed it was to be perpetuated in those ceremonial institutions which confined God's co- venant favour to their own nation. This restrictive idea of the nature and extent of God's mercy in the promised Messiah, was contrary to the original promise to Abraham, that in his seed all the families of the earth should be blessed ; it was contrary to the voice of the prophets, declaring that all the ends of the earth should see the salvation of God; yet it was rigidly cherished by the Jews. Even the apostles of him who came to give his life a ransom for all, were influenced by its contracted spirit; they supposed that redemption should extend only to Israel, and that the fold of the Messiah was in- accessible except through the narrow door of legal ceremonies. This opinion swayed the apostles even after their Master had commissioned them to preach the Gos- pel to all nations. To correct an error so funda- mentally opposed to the design of the Gospel, a miraculous vision was vouchsafed to Peter. In this vision, under an emblematic representation of a sheet let down from heaven containing various animals, some of which, according to the Jewish law, were unclean, but which Peter was directed to eat, he was taught that the ceremonial distinctions of the Jewish law were abolished, and that the church of God was thenceforward opened to all nations. As an evidence of this, he was commanded to attend some messengers sent to him from Cor- nelius, a devout Gentile, who desired to be taught the things belonging to the kingdi^m of God. Thus miraculously instructed in God's gracious purpose 110 THE RULE OP FINAL JUDGMENT. to grant to the Gentiles repentance unto life, Peter opened his discourse with Cornelius in the words of my text — " Of a truth I perceive that God is no respecter of persons : but in every nation, he that feareth hitn and worketh righteousness, is accepted with him." Here then, brethren, we behold the important character in which God will judge mankind, and the impartial rule by which he will determine his favour to them. The statement of the doctrine contained in the text, the proof of it, and the inferences deducible from it, must be particulars interesting to us all, and shall be the object of the following discourse. The text declares the general truth, that God is no respecter of persons; but that he accepts men according to the fear and service which they render him. This principle may be considered in its ap- plication to those destitute of the light of the Gospel, and to those who enjoy its light. " God is no respecter of persons." All men de- riving their being from him, and equally dependent upon him, he considers them as equally his children, and deals with them all by an impartial rule — the fear and service which they render him. No ex- ternal qualifications or advantages which men pos- sess, in any degree influence the decisions of the holy and just Governor of the universe concerning their spiritual state. No descent from any parti- cular nation, however distinguished by his temporal favours, on which descent the Jews prided them- selves, will affect his just determination concerning their spiritual character. Nor does he regulate his final favour to mankind merely by his arbitrary THE RULE OP FINAL JUDGMENT. Ill pleasure. As it respects, indeed, the spiritual pri- vileges which he confers on men in this life, he exercises the power of the potter over his clay, to " create one vessel to honour, and another to dis- honour."* He pours on some the full splendour of Gospel truth, while he dispenses to others only the faint light of reason and nature. Still, in every nation, they that fear him and work righteousness, according to the measure of religious knowledge and aid which they enjoy, are accepted with him. " The Judge of the whole earth will do right." The moral qualities of his intelligent creatures are the only standard by which he will finally regulate his favours to them. " He will judge every man according as his work shall be."t Let us apply this general principle to those destitute of the light of the Gospel. The state of the heathen world excites many interesting inqui- ries in the benevolent mind; and the text satisfies these inquiries, by declaring the standard by which God will judge those to whom it has not pleased him to vouchsafe his revealed will. He accepts them according to the fear and service which they render him. If they cultivate the knowledge of him which they have received from tradition, and which nature, and reason, and conscience, confirm ; if adoring his power who made the universe, they fear to offend him who is as omnipotent to destroy as he is to save ; if rendering homage to his goodness, they devote themselves to him in whom they live, and move, and have their being ; if obeying his voice speaking to them through the dictates of reason and conscience, it is their study, as far as * Rom. ix. 21. t Rev. xx. 18. 112 THE RULE OP PINAL JUDGMENT. the infirmity of their nature will admit, to " work righteousness," they will be accepted by that mer- ciful Parent whose creatures and children they are. God will judge them independently of those disad- vantages over which they have no control ; he will accept them according as their work shall be. Cornelius was an alien from the commonwealth of Israel, and a stranger to the covenant of promise ; he lived among those Gentile nations who, when compared with the light which shone upon Israel, may be said to have sitten in darkness and the shadow of death, yet he is styled " a devout man, one who feared God with all his house, and gave much alms to the people, and prayed to God alway."* And because he was thus pious and holy, though he was not in external covenant with God, he was accepted — " his prayers and his alms came up for a memorial."t He was accepted before the offer of the Gospel was made to him. And he was still further accepted, by being received, through the miraculous ministry of Peter, into the Christian fold. Here he enjoyed superior means of virtue, superior spiritual aid, and the prospect of superior reward. In the present state of the world, there are large portions of mankind who, like Cornelius, are aliens from the commonwealth of Israel, and strangers to the covenant of promise. Destitute of the light of divine truth, of the knowledge of a Saviour, of the means of grace, of the hope of glory, their spiritual condition is more deplorable than was that of Cornelius. From his vicinity to God's favoured people, to whom appertained the adoption, and the covenant, and the giving of the law, and * Acts X. 2. t Acts X. 4. THE RULE OF FINAL JUDGMENT. 113 the promises, he possessed means of spiritual in- struction far superior to those now enjoyed by- vast portions of the heathen world. Still it is true at the present day, that in every nation, even though destitute of God's revealed will, they who fear him and work righteousness are accepted with him ; they are accepted through the merits of the Lamb slain from the foundation of the world, of that Saviour who gave himself a ransom for all. Ob- scure, and in many respects erroneous, is their knowledge of the God who made and preserves them ; superstitious and imperfect is the homage which they render him ; feeble and partial are the intimations of duty afforded by natural conscience, by the glimmering light of reason and tradition; in them too the Divine Spirit, given only in an inferior measure, exerts only in an inferior degree his life-giving power ; the hope of immortality, ex- cited only by the dubious deductions of reason and the uncertain dictates of their feelings, sheds only a faint light on the darkness of the grave. Oh I how precious to Christians should be that blessed Gospel which displays in full lustre, and rests on the testimony of God himself, these most interest- ing truths — how distinguished' the privileges of Christians on whom has shone the glory of God in the face of Jesus Christ — and how earnestly should they desire and labour to extend to the benighted nations, that Gospel which enlightens with divine truth the path of this life, and prepares those who obey it for more exalted glory in the life to come. Still God the Father is no respecter of persons ; and, therefore, in whatever degree the unenlight- ened heathen know, fear, and serve him, thus far they will be accepted — thus far they will be re- VoL. III. 15 114 niE RULE OF FINAL JUDGMENT. warded. For where a man has a willing mind, he- rs accepted according to what he has, and not according to what he has not. There is another particular in which, personally, we are more deeply concerned. What is God's rule of judgment concerning those who enjoy the light of the GospeH Here it is equally true that God is no respecter of persons. Where the Gospel is proclaimed, he has offered to all men a Saviour ; through the atonement of this Saviour salvation is attainable by them all— the means of grace are within the embrace of all — the hope of glory is offered to them all — all may come and drink of the waters of life — all may, through faith and patience, inherit the promises. And under the Gospel dispensation, as under the light of reason and nature, the standard by which all men shall be judged is their fearing God and working righteousness. More, much more than will be exacted of virtuous heathens, will be re- quired of those who enjoy the light of the Gospel. To them a Saviour is proclaimed, the only-begotten Son of God, full of grace and truth, and they must from the heart believe in him. This divine Saviour brings a message, which, recooimended by its own interesting import, is attested by signs, and won- ders, and mighty works ; that God is reconciling the world unto himself, and they must thankfully receive the message of reconciliation. The atone- ment of this Saviour is revealed as the only meri- torious condition on which God, who has a right to prescribe what terms of pardon he pleases to his offending creatures, will vouchsafe to restore them to his favour; and on this atonement they must THE RULE OF FINAL JUDGMENT. 115 Jjptf supremely rely ; counting their best performances and their most brilliant virtues as wholly unavail- ing to obtain, on a claim of right, either the pardon of their sins or the glories of heaven. The grace of God's Holy Spirit is revealed as the powerful agent by whieh their corrupt nature is to be re- newed, their unholy passions subdued, divine virtues implanted in their souls, and good works produced in their conduct ; and this grace, therefore, must be their supreme dependence ; its powerful succours they must seek to obtain by earnest prayer, £uid by the participation of the divine ordinances appointed to convey it; working powerfully on their minds, and yet to be known only by its fruits, this divine spirit must be cherished as the only source of spiritual life ; and by co-operation with its gracious influences must they seek to be transformed by the renewing of tbeir mind, and to be made per- fect in every good word and work. A church is established, through which, as the body of Christ, communion is to be maintained with him, its divine head. In this church sacraments and ordinances are established as the channels of his mercy and grace ; officers set over this church, deriving their power from Christ, its divine head, dispense the word of his truth, and celebrate the means and pledges of his grace and mercy; and unto this church all they to whom the Gospel is proclaimed must be added, if, according to God's ordinary and established method, they would be saved ; by hear- ing the word and participating of the ordinances duly preached and celebrated by the authorized ministry of this church, must they derive from its divine head spiritual strength and nourishment, until at length they are fitted to see him face to 116 THE RULE OF FINAL JUDGMENT. face in the glories of the church triumphant. To them life and immortality are brought to light; darkness is dispelled from the grave by the divine Redeemer, who passed in glory through it; it is become the passage to seats of immortal bliss. As heirs of this heaven, Christians are called to live on earth as strangers and pilgrims ; refreshed by the enjoyments of the world, but not setting their affec- tions supremely upon them ; and pressing forward through all discouragements, through all difficulties, through all temptations, to that home which is pre- pared for them, eternal in the heavens. Thus must they to whom the Gospel is proclaimed fear God, by humbly receiving the record which he has given them of his Son ; thus must they work righteousness according to the precepts, the means, and the mo- tives unfolded by that Saviour in whom they are commanded to Relieve. Vain will be their pretence of fearing God, while they reject him whom God has sent ; vain will be their pretence of working righteousness, while they neglect that Gospel which affords the full rules, the spotless example, and the most powerful aids and motives to virtue. But while they fear God by receiving his blessed Son as their Saviour, and work righteousness, guided by the principles, strengthened by the aids, and animated by the motives there revealed, they will be accepted. No worldly circumstances will affect God's impartial judgment. Jew and Greek, Bar- barian, Scythian, bond and free, are all invited to partake of the blessings of the Gospel ; and the standard by which they shall be judged to be qualified for these blessings, is their fearing God and working righteousness. No unconditional de- cree, selecting certain individuals to everlasting THE RULE OF FINAL JUDGMENT. ] 17 life, and reprobating others, disgraces the records of heaven, and transforms the sceptre of mercy into the tyrant's rod. God's will is that all men shouhl be saved — he will judge them as their work shall be — he is no respecter of persons. The proof of this important truth, which, in its application to those who are destitute of the light of the Gospel, and to those who enjoy it, has been thus exhibited, cannot be difficult. To represent God as a respecter of persons, awarding his final favour to mankind by an arbitrary standard, or by a capricious and partial judgment, would equally violate his attributes, and be deroga- tory to his character. It would violate his attributes — his justice, which renders to all their impartial due — his holiness, which regards with favour the righteous only — his goodness, which prompts him to bestow heippiness on those only capable and worthy of enjoying it — and his truth, which is pledged to judge every man according to what he hath done, whether it be good or bad. To represent God as a respecter of persons, would also be derogatory to his character. He iss the Father, the Sovereign, the Judge of his crea- tures. An earthly parent would deserve opprobrium, who should regulate his favours to his children by any other standard than their respective deserts : let us not then attribute to the Parent of the uni- verse what would be disgraceful in a human parent. An earthly sovereign, who should dispense his fa- vours to his subjects, not according to their merits, but as oaprice or power might dictate, would be deemed a tyrant ; and shall we ascribe to God, il8 THE RULE OP FINAL JUDGMENT. the Sovereign of the universe, what virould be dis- graceful in a human sovereign 1 We should deem an earthly judge deserving of the severest crimina- tion, who, in his decisions, should be swayed by partiality, or by caprice, or by any other motives than those of impartial justice : and shall we im- pute to the righteous Judge of all, what would be dishonourable in a judge of a human tribunal^ Father of our spirits ! Sovereign of the universe ! Judge of the earth ! let us not then sink thee to a level with the most unworthy of our race. No ! thou art no respecter of persons. They who fear thee and work righteousness, shall be accepted with thee. The inferences from the truth now explained and established, are many and important. The doctrine contained in the text removes the imputations which are sometimes cast upon them, from the inequality of his dispensations to man- kind. We behold a large portion of the human race destitute of the blessings of the Gospel : they have Kot heard a Saviour's name, nor have their ears rejoiced in the glad tidings of salvation through a Saviour's merits. Does this appear an imputation on the goodness and justice of the Governor of the universe 1 No ; he is still good and just — he is still no respecter of persons : he has extended the merits, though not the name, of his blessed Son to all mankind, so as to make salvation possible to all those who fear him and work righteousness. And in applying this standard to the virtuous hea- then, he will judge them according to what they have, and not according to what they have not. As of old, it is said that God " winked at," excused THE RULE OF FINAL JUDGMENT. 119 *' those times of ignorance" when men deformed his worship by the rites of idolatry and superstition ; we may, therefore, reasonably conclude that he will not be strict to mark what is done amiss in those dark corners of the earth where the light of his Gospel has not shone, and where, of course, be- nighted man has no means of knowing, in the full lustre of his attributes, that one living and true God who must be worshipped in spirit and in truth. Nor will God reap where he has not sown — he will not exact from those who sit in darkness^, who enjoy only the feeble intimations of his being, worship, and will, discoverable by the obscure lights of tradition, of reason, and of conscience, the same spiritual improvements which he will exact of those who are blessed with the full reve- lation of his glory in Jesus Christ ; and as the virtue of the heathen must necessarily be far in- ferior to that of the Christian, so, according to the rules of justice, will be his final reward. This is no imputation on God's goodness ; he has a just right to do what he will with his own. In the exercise of this right he renders his intelligent creatures capable of different degrees of virtue and happiness. This is no infringement on his good- ness, for he deals with them according to the im- provement which they make of the advantage that they enjoy. The source of goodness, he diffuses felicity in various degrees through the countless orders of intelligent beings. He thus, powerfully illustrating his glory in the variety of his works, and yet making all his virtuous creatures happy in proportion to their various capacities, establishes his justice. Angels, pure and celestial spirits, are created capable of jbigher happiness than man ; and 120 THE RULE OF FINAL JUDGMENT. even among celestial spirits, as among men, one star cliftereth from another star in glory. The seraph who bows in adoration near the throne, enjoys fuller communications of the divine glory than the ministering spirit who worships at a humbler dis- tance. God then will accept, through the merits of his Son, those among the heathen who fear him and work righteousness, according to the means which they enjoy and the light which he vouchsafes them. They are destitute of many advantages which Christians enjoy, in being deprived of that Gospel which would dispel all tlieir darkness, their doubts, and fears, and rendering them capable of higher virtue, would also render them capable of higher bliss ; and our exertions should be united with our prayers, that God's " way may be known upon earth, his saving health among all nations."* But to make salvation absolutely impossible to the hea- then— to doom them to eternal perdition, because they have not believed in a Saviour who was never made known to them, is no doctrine of our church ; for, though she condemns those who assert that men may be saved according to the law which they profess, independently of the merits of Christ, yet, in declaring that he made an atonement for the sins of the whole world, both original and actual, she is of course led to maintain that God is no respecter of persons, but accepts, in every nation, those that fear him and work righteousness. Another inference from this important truth is, that the guilt of those must be aggravated, and their punishment severe, who, where the Gospel is pro- claimed, reject or neglect it. * Psalm Ixvii. 3. THE RULE OF FINAL JUDGMENT. 121 Can they plead that, notwithstanding their neg- lect or rejection of the Gospel, they still fear God and work righteousness ! What must be that/ear of God which rejects the record that God has given of his Son ; which ranks among the tricks of kna- very, or the delusions of superstition, those mighty sififns and wonders that attested the mission of the Son of God ; which hesitates not to brand as an impostor him whom the Father hath glorified and sent into the world ! What must be that righte- ousness which daringly violates the command of God to believe on his Son ; which disclaims those exalted means of piety and virtue afforded in the revelation of Jesus Christ, and which, under the pretence of doing the will of God as obscurely intimated by the lights of reason and conscience, opposes that will clearly and forcibly proclaimed from heaven; teaching men to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in the world? Surely if justice be an attribute of the Governor of the universe, signal must be the punishment of those who contemn his authority, who reject his merciful counsel for their salvation, the rules of righteousness, the messages of peace, the gl6ries of eternity ! Even they who despised his law proclaimed by Moses, who was but his servant, perished ; of how much sorer pun- ishment shall they be thought worthy who trample under foot the Son of God, and count the blood of the covenant an unholy thing! But, my Christian brethren, aggravated also will be our guilt, and severe our punishment, if, while we profess to believe in the revelation of the will of God contained in the Gospel, we do not fear him nor work righteousness. Vol. III. 16 122 THE RULE OF FINAL JUDGMENT. The luminous pages of God's written word, de- lineating our duty and exciting us to perform it, lie open before us. The interesting truths, the holy laws, the powerful aids, the cheering promises, the awful threatenings of this word, are constantly pro- mulgated to us. The ordinances of the church, en- forcing holiness, dispensing grace, offering mercy, are administered before us. God calls us in the warnings of his providence and the strivings of his Holy Spirit : he calls us to receive his counsel, to hearken to his reproof. He, the Son of God, manifest in the flesh, who died to redeem us from the sorrows and sins of the world, invites us to follow him, to be like him holy, that with him we maybe for ever happy. Heaven displays its glories ' — hell unfolds its terrors. If thus urged, invited, warned, we do not fear God and work righteous- ness, reason will brand our conduct with shame ; conscience will fix on it thu stain of the blackest ingratitude, folly, and guilt : and he whose name we have dishonoured, will finally, as the Judge of the world, seal our eternal condemnation. For assuredly a day is approaching, when, in the ever- lasting bliss assigned to the righteous, and the everlasting misery allotted to the wicked, the truth will be proclaimed with awful power — " God is no respecter of persons : but in every nation, they only who fear him and work righteousness, are accepted f/lih him." SERMON XL THE CALLED AND THE CHOSEN. Matt. xxii. 14. For many are called, but fevv are chosen. This solemn admonition of our blessed Lord was delivered at the conclusion of a parable, in which, under the appropriate fi