>. s /^-3 THEOLOGICAL SEMINARY, | Princeton, N. J. .» ^ |(g-D ' Cffse, Division. ..■^<^5rT.... ^ec »G .&. P r SERMONS SELECTED FROM THE MANUSCRIPTS OF QTHE IAT£ MOSES HOGE, D.D. By which, "He being dead, yet speaketh." Hebbevts xi. 4. RICHMOND : N. POLLARD, PUBLISHER, FRANKLIN OFFICE. 1821. s !»>•. DISTRICT OF VIRGIJ^M, To -wit. BE IT REMEMBERED, that on the thirtieth day of May, in the forty -sixth year of the Independence of the United States of Ameri- ca, John B. Hoge, of the said district, hath deposited in this office the title of a book, the right whereof he claims as proprietor, in the words following, to wit: " Sermons selected from the manuscripts of the late Moses Hoge, D. D. JBy -ivhich, " He being- dead, yet speaketh." Heb. xi. 4. In conformity to the act of the Congress of the United States, enti- tled, " An act for the encouragement of learning, by securing the copies of maps, charts, and books, to the authors and proprietors of such copies during the times therein mentioned." RD. JEFFRIES, Clerk of the District of Virginia. ^rM^'^'eSk^?^'^?^. ■^X "^ ^- ^ 0 '^ r ^ i- PREFACE. ' During his life, Dr. Hoge was often solicited by his friends, to favour the public with a volume of Sermons. In his view, however, insuperable obstacles opposed themselves to a measure, the use- fulness of which, (ew persons that knew him, were so ready to question as himself. The hope which was entertained that among his manuscripts, a num- ber might be found prepared by himself for publi- cation after his death, has not been realized. A care- ful examination of his papers containing materials for several volumes, has yielded the result of only a single discourse composed with the view of being presented to the public. The original manuscripts which have furnished matter for the ensuing pages, appear for the most part to have been written hasti- ly and at different periods, during intervals of leisure IV PREFACE. too short to permit the progress of the Author through his subject without interruption. They bear few traces of any subsequent revision. And the apprehension is felt that the most of them will not entirely meet those expectations which the writer's reputation as a preacher has not foiled to create. While it is admitted that both in sentiment and in style they are much inferior to what the} Would have been if prepared by himself for the press, it is believed that the portion of absolute merit which they possess, renders them not totally unworthy of public approbation. It is needless to enquire whether this consideration alone would jus- tify their publication, since the willingness of Dr. Hoge is ascertained that, after his connection with the world should terminate, any use might be made of his papers which promised a contribution to the public good. It was not, there is reason to believe, unknown to hiin that a posthumous publication would more probably depress than elevate his re- putation. And his acquiescence in it, under such circumstances, adds another to the many demon- strations with which his life abounded, that he was habitually influenced by motives infinitely better than the love of fame. PREFACE. To the highest elevations in the sacred desk, which he ever reached, it is believed, he was borne hy the inspiration of some impressive occasion, rousing to intense exercise that vigor of mind and that ardor of feeling by which he was distinguish- ed. Capable of making his way without difficulty through his subject and of giving instantaneous ex- pression to his sentiments in appropriate and ener- getic language, it was unnecessary for him to de- pend in his public addresses on a pre-composed dis- course. When he did resort to this method of pre- paration for the pulpit, he often, in delivering his Sermons, introduced such improvements both in matter and expression, as gave the aspect of finish- ed compositions to those on which but little care had been expended. The imperfect developement ©f some topics must be ascribed to his habit of am- plifying in the pulpit what he had hastily sketched in the closet. In accounting for the abrupt ter- mination of a number of the discourses, it is proper to state that he deemed it generally advisable to close them with an application accommodated to the occasion and circumstances of the audience. Usually this part of his discourses was entirely ex- temporaneous. Indeed, many of those perfornx- Yl PREFACE. ances in which he rose above his common level, were wholly of this character. No apology can be necessary in a work of this sort for the occasional coincidence of general sub- jects and of subordinate topics, in discourses writ- ten at distant intervals and delivered at different places. Nor under such circumstances is it strange, that in different discourses, a paragraph, the same in substance and very similar in language, should sometimes occur. This not unfrequently happens even when a work is prepared by the Author for the press, and when all its parts pass in rapid suc- cession under his eye. To the Sermons it has been thought inexpedient to prefix any biographical notice of the Author. Such a notice would not do him justice without extending farther into the volume than could be permitted. It is, however, expected that a sketch of his life and character, now in preparation will be published in a separate volume, at no very distant period. CONTENTS. Preface - - - " Sermons. I. Ministerial Piety. 1 Con. ix- 21. II. The Demonstration of the Spirit. 1 Cos. ir. 4. III. Mysteries of Redemption. 1 Pet. t. 12. IV. The Origin of Sin. Rom. v. 19. V. The Carnal Mind. Rom. viii. 6. - - Ti. The Gospel Worthy of all Acceptation. 1 Tim. i. 15. VII. Glorying in the Cross. Gai. vi. 14. Till. Cordial Faith. Rom. x. 10. . - - IX. Purifying Hope. 1 John in. 3. X. The Excellence of things Unseen and Eternal. 2 Cob. iv. 18. - - - - XI. Prevailing Prayer. Gen. xxxii. 26. XII. The Anathema. 1 Cor. xvi 22. XIII. Perfect Love. 1 John iv. 18. - - XIV. The Journey to Emmaus. Luke xxiv, 32. XV. Parental Duty. Eph. vi. 4. . . - XVI. The Constraining Love of Christ. 2 Cor. t. 14. XVII. The Gospel Preached, Mark xvi. 15. XVIII. Self-Examination. 2 Cor. xiii. 5. XIX. The Death of Christ shewn forth. 1 Cor. xi. 26. XX. The Fruit of the Vine. Matth. xxvi. 29. xxT. The Sacramental Covenant. Deut. xxix. 10—15. Page iii 1 o7 51 65 89 103 129 139 153 165 177 189 203 215 229 251 271 289 305 317 329 Vlll CONTENTS. Sennons. fast XXII. The Citizen of Zion. Psa. cxxxvii. 5, 6. . 343 XXIII. Salutary Chastisement. Micah vi. 9. - . 359 XXIV. The Controversy with Christendom. Micah vi. 1, 3. 375 XXV. The Day of Adversity. Eccles. vii. 14. . . 389 XXVI. Remembrance of Ministers. Heb. xxm. 7. - 413 xxvii. Heaven preferable to Earth. Phil. i. 23. - 427 XXVIII. The Plenteous Harvest. Matth. ix. 37, 38. - 439 XXIX. The Day of Judgment. Rev. i. 7. - - 455 XXX. Death the Behever's Life. Johx xi. 26. . . 467 sxxi. The Judgments of God Unsearchable. Rom. xi. 33. 479 xxxii. Pardon through the Atonement. Rom. hi. 26. 495 SERMON I. MINISTERIAL PIETY. 1 Cor. IX. 21, But I keep under my body, and bring it into subjection; lest that by any means, when I have preached the gospel to others, I myself should be a cast-away.* That a man may preach the gospel to others and afterwards be himself a cast-away, is too evident to require proof. For there is, certainly, noth' ing in the external offices of ministerial duty beyond the reach of an unsanctified heart. And, as the attention which we, my brethren in the ministry, ought to pay to the souls committed • * The Synod of Virginia met at Lexington Oct. 1810. The duty of opening the meeting with a sermon unexpectedly devolved on Dr. Hoge, in the absence of the moderater. The substance of the following discourse was delivered on that occasion. It was after- wards reduced to writing by request of the Synod, with a view to its publication. That publication was prevented by a reason that need not be specified. It was the author's intention to inscribe it to the members of the Synod of Virginia,— And to them it is now affection- ately dedicated. 2 2 MINISTERIAL PIETY. to our care has been a common theme of discourse at the opening of this Judicature; it will not, I hope, be thought improper to, devote this discourse to' a very different subject — the attention we ought to pay to our own salvation. Of the difficulties with which a subject of this nature must neces- sarily be attended, I am not unapprised. If incau- tiously managed, it may, too probably, be not only unprofitable to you but also injurious to others. Should there be among the individuals compos- ing this audience, any who are waiting for an oc- casion of dissatisfaction either with the gospel or its ministers, it is highly probable that the discourse I am about to deliver will furnish them with the oc- casion they desire; or, at least, with something which it will be easy for them to wrest both to our disadvantage and their own destruction. But shall we be deterred by abuses of this nature, froni at- tempting to perform the kindest office in our power to our brethern in the ministry? This will hardly be expected. But our religious advantages are so various, and so great \hat the measure in contemplation may, perhaps, be thought unnecessary. No preacher of the gospel will, however, I am confident, enter- tain such a sentiment. It will, indeed, readily be acknowledged that the religious advantages of stew- ards of the mysteries of God are numerous and great: but so also are their disadvantages. An^ MINISTERIAL PIETY. g diat we need all the assistance which can in this way be afforded us, the text I have chosen is itself a sujflficient evidence. / keep under my body and bring it into subjection; lest that by any means, ivhen I have preached to others J myself should be a cast-away. Here we may observe that this great apostle did not consider himself so sure of salvation, or rather that his assurance was not of such a nature as to supersede the necessity of the most effectual pre- cautions to guard against the reverse. And yet if there ever was a man who had a right to entertain such a sentiment, Paul appears to have been that man. Delivered from a state of nature and brought into a state of grace by the most extraordinary means; exalted to the third heavens that he might be raised above the fear of earth and hell; in la- hours more abundant than any of his fellow apos- tles, and expressly assured by a revelation from Jesus Christ of grace sufficient for him: but not- withstanding all this, he considers it necessary to employ the most efifectual precautions in iiis power to guard against a final disappointment. Lest that by any means when I have preached the gospel to others, I myself should be a cast-away. Not that the apostle was really in a state of uncertainty with respect to his final destiny. This would not accord with that full assurance of a happy immor- tality, which he has elsewhere expressed in the most 4 MINISTERIAL PIETY. peremptol'y language. No, my brethren, we must not imagine this most faithful servant, to have been in a state of painful uncertainty with regard to the ultimate issue of all his toils and conflicts in the Christian cause. But he had not learned to sepa- rate the MEANS from the end, as the manner of some Theologians is. This may be strikingly il- lustrated by a very memorable event in naval his- tory. When Paul was on his voyage to Rome the vessel which carried him being overtaken by a tem- pestuous wind, to support the desponding minds of his companions in danger, he positively assured them, that there should be " no loss of any man's life, hut only of the ship.^^ And this he did by an express revelation from God himself. But not- withstanding this, when he observed the shipmen, whose ministry was necessary to conduct the vessel to land, about to abandon it, he as expressly declar- ed to the centurion and the soldiers, " Except these abide in the ship ye cannot be saved.'''' And thus, though fully assured that he should obtain the rewards of a faithful servant, yet in order to this he knew perseverance in a course of hol^' obedience to be indispensably necessary. Yes, my brethren, though he knew most assuredly that he should not be a cast-away, yet he also knew, that with a view of guarding against this most tragical event, it was incumbent upon him to keep under his body and to hring it into subjection. And happy would I think MINrSTERlAL PIETY. 5 inyself, should it be in my power to suggest any thing from this interesting subject, which might have a tendency to induce each of us to "^o and do likewise.'^'' In attempting this however, instead of confining myself to the meaning of our text as it respected the apostle Paul, I shall take the liberty of introducing such reflections as it seems calculat- ed to present to the mind of an ordinary minister. And, in this view, it seems to me to contain some- thing indescribably solemn and impressive. Lest that by any means, when 1 have preached the gos- pel to others, 1 myself should he a cast-away. Though We are not permitted to suppose the apostle to have been under any uneasy apprehensions for his own fate when he committed these words to record, yet who of us, my brethren, can attentively read them without some emotions of anxious apprehension for himself? That a natural man of any considerable talents and attainments in Literature, should be disposed to preach the gospel in connexion with any well regulated Church in our country, does not, it will readily be acknowledged, seem very probable. For the official duties he would be required to perform, and the life he would be expected to live, in such a connexion, cannot reasonably be supposed to accord with the predominant affections of an unsanctified heart. And a man thus qualified for the sacred of- fice might have turned his attention to some more g MINISTERIAL PIETY. lucrative and less perilous employment. For my ow^ part, I acknowledge myself well satisfied that every member of our Synod, has been induced to enter upon the arduous work of the gospel ministry from a sense of duty — from a hope, that having himself obtained mercy of God, it might be in his powertodosomethingfor the honour of his Redeem- er, and the salvation of his fellow-men. But it is cer- tainly possible for a man to be under the influence of zeal, and ihat even for God, which is not accord- ing to knowledge. And it must be of great impor- tance for us to be well assured that this is not our case. Paul could say, " / so run not as uncertam- ly; so fight /, not as one that beateththe air.'''' To avoid, therefore, the fate of a cast-a/way he had noth- ing to do but to persevere with diligence and fidelity in the course in which he had already made the most extraordinary progress. But is this the case with each of us, my brethren? There is certain- ly much reason to apprehend the reverse. Now to avoid the fate of « cast-away, the first thing which will claim our particular attention is, to see that we are in the way, the straight and narrow way that leads to eternal life. It is not my intention, however, to undertake a statement of the evidences by w hich this important case is to be decided. With these evidences you are, I doubt not, generally, well ac- quainted. I have thought, nevertheless, that it tiiight not. perhaps, be amiss to take notice of a MINtSTERrAL PIETY. 7 f&w of the many instances, in which a preacher of the gospel may be in peculiar danger of entertain- ing a too favourable opinion of the state of his soul. 1. The nature of ouroflSce renders much atten- tion to religious subjects indispensably necessary. That we may have it in our power to explain the Holy Scriptures to our people, we must read them with much attention, and make them the subject of daily meditations. Nor will this alone be suffi- cient to qualify us for so great and perilous an un- dertaking. No: we must also avail ourselves of all the light which has been thrown upon the sa- cred writers by the best Commentators and Theo- logical Writers. And this will require much reli- gious reading and reflection. But 1 need not en- large in a case so very evident. It is easy to see that no man, let his talents be what they may, can be properly qualified for the place I now occupy without much attention to religious subjects. Should a preacher of the gospel then consider this atten- tion, which our office renders so indispensably ne- cessary, as a satisfactory, or even probable evidence, of true piety, he may in this way be most misera- bly deceived. 2. As the harvest is great and faithful labourers few, it seems to be the good pleasure of a Sovereign God, sometimes to employ the labours of men des- titute of real piety, for the conversion of sinners and the edification of the church. It mustbv no means MINISTERIAL PIETV. be imagined, that the efficacy of the niiiiistiatious of the gospel depends upon the piety of its minis- ters. The faithful labours of pious ministers do, indeed, appear to be much more generally, and ex- tensively blessed, than the labours of unconverted men. Nay, the life and ministry of the latter seem> upon the whole, to be the greatest curse that has ever befallen the church. We are not, however, warranted to conclude that none of this unhappy class are at any time used as instruments for pro- moting the designs of Divine mercy towards our guilty race. The reverse appears to be not unfre- quently the case. What a moving consideration! A preacher preaching a gospel, which is to some of his people the savour of life unto life, while it is to himself the savour of death unto death; — instrumen- tal in snatching others as brands from the burning, "while he is plunging his own soul in deeper guilt, and, it is much to be feared, in deeper ruin, too, forever! The designs of Divine mercy, in this case may, it is true, be accomplished, by a super- natural influence upon the minds of the hearers, without any assistance being afforded to tlie preach- er. There is, however, reason to think that it is sometimes otherwise; that the preacher is, on such occasions, not unfrequently the subject of a Divine influence also: the principles of natural religion and virtue being greatly strengthened at the same time that the natural sensibility of his heart is powerfully MINISTERIAL PIETY. Q excited. And in various ways, which we cannot un- derstand, he may be assisted in the discharge of ministerial duty. Such assistance is, we have rea- son to fear, too often considered as satisfactory evi- dence of vital piety. But for this there can be no just ground. How often have inflamed affections and a heated imagination been mistaken for super- natural aid. Admitting, however, a preacher to have satisfactory evidence that he has been thus highly favoured, it is impossible for any assistance of this nature to constitute a better evidence of an interest in the peculiar favour of God, than miracu- lous and prophetic gifts. And we have apostolical authority to assure us that between these gifts and charity, or genuine religion, there is no necessary connexion. 3, Does a preacher feel sensibly for himself and the people committed to his care? Is he zealous in the discharge of ministerial duty? Does he ad- dress the immortal souls for whom he must give an account to God, with earnestness and affection? This is well. I would to God we were all more engag- ed in this great work than we are! It must not, however, be forgotten that all this is within the reach of an unsanctified heart. Selfish as apostate man by nature is, it is impossible for any one who believes his Bible to be true, not to feel deeply in- terested in the future state of his fellow-men.—- Fearless of the future consequences of sin, as the 3 |(J MINISTERIAL PIETY children of men for the most part are, it is not un*- common for an impenitent transgressor to tremble under the apprehension of the wrath to come. And, under the united influence of these affections, it is, certainly, possible for a preacher to be very much engaged both for himself and for his people. And jet have we not reason to apprehend, that some preach- ers consider the zeal and affection with which their ministerial duties are performed, as a good evidence of genuine religion? A most dangerous error, cer- tainly. We know well that it is far from being un- common for men, whose lives and whose doctrines are in direct opposition both to the doctrines and the precepts of the Bible, to be very zealous in pro- pagating their most pernicious sentiments. The history of the church, in all ages since its first esta- blishment, affords abundant proof of this morti- fying truth. 4. A delight in the law of God, after the inward man, is justly considered as a scriptural characteris- tic of real piety. But as it is the business of a minister of the gospel to illustrate the nature of this law to his people, and to refute the various objec- tions, which a carnal heart will be ever ready to raise against it, while thus employed, even a na- tural man, may, it appears to me, be led to form a very favourable opinion of the law he is advocating — an opinion so favourable, that he may be in danger ©f mistaking it for this high and holy affectioa.-' AITNISTERIAL PIETY. J J Similar observations might be made with respect to a cordial approbation of the way of salvation through a crucified Redeemer* While a minister is zealously engaged in recommending this salvation to others, he may, there is reason to believe, be so struck with a sense of its necessity and suitableness to the case of an apostate sinner, as to imagine him- self heartily pleased with it, and consequently en- titled to all the blessings it secures to every true be- liever, at the same time that he is destitute of all just regard either to evangelical or moral righteous- ness. 5. A delight in reading and studying the Holy Scriptures is, we have reason to believe, not un- frequently considered, by preachers, as well as others, an evidence of getiuhie religion. And it will readily be acknowledged that none but real believers rightly appreciate these sacred records. — But it seems utterly impossible for any preacher, who believes his Bible to be from God, not to hold in high estimation a book of such incalculable value, and to which he is so much indebted. And habit has, we know, in such cases a very powerful influence. Not that any force of habit will ever be able to reconcile a carnal heart to the spirituality and extent of the Divine Law, or to the self-abas- ing genius of the gospel of Christ. This, nothing but the energies of divine grace can do. We have just seen, however, how the character in view may \2 MINISTERIAL PIETY. be induced to form a very favourable opinion of both. And in the Holy Scriptures there is much to entertain every attentive reader, and, especially, every well informed mind and cultivated taste? The very extraordinary scenes there presented to our view might, one would think, be sufficient to arrest, and fix, forever, our attention. Not, indeed, the unvaried uniformity of uninterrupted glory and happiness— but Paradise Lost and Regained; a new world rising from the ruins of the old! and that by a long series of the most astonishing and glorious expedients. I may safely venture to affirm that neither the boldest excursions of romantic fancy, nor the deepest colourings of the tragic muse, ever presented to the mind of man any thing equally calculated to touch the heart and captivate the soul, as the real facts contained in the Scriptures of truth. Nor is there any eloquence comparable to that of no inconsiderable part of the sacred volume. What variety united with the utmost simplicity, what beauty in the midst of the most astonishing sub- limity, what energies of the affections, do we find in these hallowed pages! Nothing, surely, can be more illusive, than to suppose, that merely a de- light in Biblical studies will constitute a satisfac- tory evidence of the piety of a gospel minister. 6. Should any man undertake to separate what the Great Teacher sent from God has indissolubly joined together, Faith and Good Works, and make MINISTERIAL PIETY. 13 either, in a state of mutilation, the foundation of his everlasting hopes, he must be most miserably de- ceived. And yet, we have reason to fear, that no inconsiderable number even of the sacred order, most presumptuously do this: and that in direct and manifest opposition to the most luminous and abun- dant scriptural evidence of their inseparable union! one class relying upon what they most absurdly call evangelical faith without works, that is a faith that does not work by love, and is not accompanied by good works; while the others trust to what they with equal absurdity call, good works — works which do not spring from a true and living faith. — But as I have no reason to suppose, that any of the brethren I am addressing have so learned Christ, this simple statement of the case may suffice. Thus have I endeavoured to point out a few of the many ways, in which preachers of the gospel may be led to entertain a too favourable opinion of the state of their own souls. It is, however, by no means my intention to intimate that well-informed preachers are, upon the whole, more liable to this species of deception than their hearers. Their su- perior knowledge of human nature and of the na- ture and scriptural evidences of genuine religion ought, it seems to me, to do more than compensate for the peculiar dangers to which they are ex- posed. 14 MINISTERIAL PIETY. And may I not hope, that the observations I have taken the liberty to submit to your consideration, will operate as an inducement to us all to examine ourselves with the greatest impartiality, whether we be in the faith; and not to rest without scriptural evidence that we are really in the way that leads to eternal life. But we must by no means suppose that when this is accomplished, our work is done. In order to avoid the fate of a cast-away^ we must also keep under our bodies and bring them into subjection. This is, certainly a reasonable service. Shall a system of flesh and blood — a body original- ly composed of the dust of the earth govern us, and bring the powers of an immortal mind into a state of inglorious servitude? No, my brethren, we must not suffer ourselves to be thus abased and de- graded. / keep under my body. How? Not, surely, by monkish austerities or macerations, corporal penan- ces or severities of any kind; but by the strictest temperance, by occasional fasting, it is probable, by a series of laborious exertions in the Christian cause, and, in a word by all the various measures best calculated to render the body, with all its ap- petites and affections, subservient to the best exer- cises and interests of an immortal mind. ^^ Every one that striveth for the mastery is temperate in all things. Now they do it that they may obtain a cor- ruptible croion, but we an incorruptible. I there- MINISTERIAL PIETY. , J 5 fore so run, not as uncertainly, so fight /, not as one who heateth the air. But I keep under my body and bring it into subjection, lest that by any 7neans, when I have preached to others, I myself should be a cast-away. From this passage it evidently appears that there is in our text an allusion to the measures employed by the combatants in the Isthmean Games, in order to obtain a conqueror's prize. Very extraordinary are the privations to which these ambitious men submitted, and the labours and hardships they un* derwent, to prepare themselves for the rude con- flict. And to these preparatory measures, as well as to the conflict itself, the apostle had, no doubt, in this instance, an express reference. This being admitted, it will evidently follow, that the life which he thoujiht it encumbent on him to live to avoid the fate of a cast-away, was a life of strenu- ous conflict and great self-denial. And such, my brethren, proper allowance being made for the dif- ferent sphere in which we move, is the life which we also ought to live, for the same purpose. We are not, indeed, as this apostle was, called upon to enter the lists with flesh and blood in a literal sense — to contend with furious and blood-thirsty per- secutors of the church. From this the good Provi- dence of God has mercifully exempted us. It is not, however, to contests of this nature, but to such as are common to the followers of Christ in every IQ MINISTERIAL PIETY. age, that, he seems chiefly to allude in the words of our text. For here we have no mention of any violence done to him by others, but only of the energetic measures which he thought proper to em- ploy with a view of bringing his own body into sub- jection, or, in other words, of that life of daily conflict and self-denial which he thought it his duty to live that he might not be a cast-away. It is, how- ever, only to a few instances of that self denial to which ministers of the gospel seem to be under pe- culiar obligations, that the limits I must observe, will allow me to solicit your particular attention. And in the first place, I would take the liberty to recommend to you, what I solemnly enjoin upon myself, an exemplary moderation with respect to secular interests. Shall Steivards of the mysteries of God be ambitious to be rich! This would be a miserable prostitution of their sacred character. He that strivethfor the mastery must be temperate in all things. No man that warreth entangleth himself with the affairs of this life, that he may jplease him who hath chosen him to he a soldier. — That a state of opulence might render our ministry more respectable in the estimation of the world, and aflbrd us various opportunities of superiour use- fulness to our fellow-men, will readily be conceded. But are we sure that we should be able to with- stand the temptations of that perilous state, and dis- posed to avail ourselves of its superiour advantages MrNISTERIAL BIETY. Jfjf for promoting the great cause in which we are engaged? We are not. How hardly, says our Lord, shall they who have riches enter into the king- dom of heaven. And, surely, with equal propriety may we say, How hardly shall a rich minister be faithful to his great Trust! Shall we then be soli- citous to obtain what would, probably, prove 2^ dangerous snare, and a real injury both to ourselves and to our people? Surely not. After the view we have just taken of the peril- ous situation of a rich minister, can it be necessary to observe, that if riches increase, that if a minister should have larger possessions than is common for Qne of our order, he ought not to set his heart upon them, or value himself on that account. Shall an Ambassador of a Redeemer who had not where to lay his head, value himself on account of any thing so extraneous to his character as large earthly pos- sessions? No, my brethren, the man whose glo- rious office it is to be the honoured instrument of detaching others from the love of this world, must not himself love the world, or glory in any of its possessions or most admired distinctions. Should a minister be poor — should he have but a small portion of the goods of this world, let hina not murmur or despond, or even relax in such ex- » ertions as he may have it in his power to make, to promote the best interests of the souls committed to his care — *' Poor, hut making many rich!'''' What 4 18 MINISTERIAL PIETY. dignity in abasement is here! Compared with sucii beneficence, what are all the riches and possessions of this world! Compared with such a character, how despicable do the most successful plunderers of nations appear! — And how insignificant the rich- est man on earth who is not rich towards God! It must not, however, be imagined that we wish to exempt a minister from a duty incumbent upon all men — that of providing for himself and his own house. No: let him pay every reasonable attention to secular interests. But let him do this in humble confidence, that while he is faithfully serv- ing a Master who has the hearts of men, and the elements, all under his control, he shall not want. But let him, especially, use this world as not abus- ing it. Let it be his daily care to manifest such a noble superiority to the little interests of time, as will raise him above even the suspicion of being under the influence of a mercenary principle. Has the God of heaven been pleased to dis- tinguish any of you, my brethren, by great intellec- tual powers? Let him who is thus highly favour- ed be thankful for his superiour advantages of doing good in the world; but let him not be elated with this distinction. In gifts of this nature there is no merit, nothing worthy of praise. No: it is not great talents, but the proper use of such as we have, that will entitle us to the appprobation of our Mak.er and our Judge. — Great intellectual powers! MINISTERIAL PIETY. \^ Perilous distinction! Peculiarly awful must be the responsibility of such a minister. For to whom much is given, from him shall much be required. — It is not, however, I am disposed to think, great, but rather moderate talents, which have been most useful in the church. To men of eminent abilities the church is, indeed, very much indebted. To humble the pride of infidelity, she numbers among her sons and her most affectionate advocates, a bright constellation of the first geniuses in the world. But to humble the pride of genius also, the observation just now made will, I am persuaded, be found to be perfectly correct. How often do we see great talents miserably prostituted! What for the most part is the object of a great genius? Mere instruction and usefulness? No: but rather to shine, to astonish, and transport. And for all this the gospel ministry furnishes ample «cope. Nor will we undertake to affirm, that a preacher may not, in a certain subordinate, consecrated sense, aim at all this, without incurring any just censure. — Consider my highly favoured Brother, the exalted nature of the work assigned you; the Majesty of that Saviour in whose name you speak; the worth of a soul redeemed by his blood, the perilous situa- tion of a sinner on the verge of destruction; the dan- ger of being yourself a cast-aivay; and let genius exert its utmost energies. Enlighten, convince, persuade, transport; and shine as a star of the first y^Q iaiNISTEklAL pietV. magnitude. But never presume to arrogate any praise to yourself: let all be ascribed to the unmerit- ied goodness and grace of God. The most eloi^ quent, the most powerful, the most luminous and seraphic discourse that you shall ever have been en- abled to deliver, will fall far beneath the dignity of your Theme. Yes, there are depths in the love of Christ which you cannot fathom; there is a malig- nity in sin which you cannot comprehend; there is a grandeur, a sublimity, and an importance in ever- lasting concernments of which you can form but very faint conceptions; and what seems still more mortifying, there are energies in the gospel of Christ, both for the conversion of sinners and the edification of the church, to which you never can do justice. What then shall we think of a man who ap- proaches the altar of God to sacrifice to his own net, and to hum incense to his own drag? Who ascends the pulpit not to preach Christ Jesus the Lord, but himself? Who undertakes to display the unsearch- able riches of Christ, that he may have an oppor- tunity of unfolding the riches of his own genius? Who urges the strongest arguments he can devise against a life of impenitence and unbelief, not so much with a view of preventing the destruction of sinners, as to show how well he can reason? Who entreats the guilty by the most awful and alluring considerations not to die, not so much from a desire J^ilNISTERIAL PIET¥. 21 to prevent that awful event, as to let his audience see how eloquently he can speak? And who, sometimes, even melts into tears over impenitent and obstinate transgressors, not so much in hopes of softening them down into a willing submission to the grace of the gospel, as that he may manifest the sensibility and goodness of his own heart! Hum- ble penitent! take courage and foster desponding ap- prehensions no longer. Be not afraid that the thunders which are restrained, while this impious man thus boldly invades the honours of his avowed Lord and Master, will ever be let loose against thee; ever hurled against the head of a contrite supplicant. Let us beware, my brethren, that we do not thus in any instance or degree, prostitute our sacred trust. Let us, with the greatest caution, guard against being at all elated on account of any talents we may suppose ourselves to possess. Let us never presume to arrogate to ourselves the praise of any thing we do. No: we must ascribe all to the grace of God. " Not /, hut the grace of God that was with wie." The honour that comethfrom man must never be our object. Nor must we even think of any thing done by us, with self-congratulation of complacency. If God is pleased to assist us in the discharge of our duty, and to bless our ministry^ we ought to be very thankful; and to rejoice that God is glorified, the kingdom of Christ advanced, 22 MINISTERIAL PIE'I Y. and immortal souls saved through our instrumen- tality. But we must never suffer pride or self-con- gratulation to mingle with and pollute our joy. — Should we voluntarily do this, should we thus exalt ourselves, God will most assuredly humble and abase and mortify us. And are we, then, perhaps it will be objected, to have no regard to our own character and estimation in the world? Yes, my brethren, great regard. We ought to employ all the measures in our power to deserve the character of able and faithful minis- ters of Jesus Christ. But not for the sake of vain applause; not that we may be called of men, Rabbi, .Rabbi; but that we may have it more effectually in our power to accomplish the great objects of our ministry. That we may have it more effectually in our power to convince gainsay ers; to persuade the impenitent not to die, and to afford more effec- tual aid to our fellow-christians in all the trials and temptations of the present life: and thus, finally, to lay our reputation at the feet of our crucified Re- deemer, who made himself of no reputation for us. But we must never envy a Brother who bears away the Palm of superiority from us, or whose labours are attended with more success tJian ours. Nor must we ever have recourse to vain and unnec^ essary contests about character, as the manner of some even of the sacred order is. Contests of this mature ^^ill, I am persuaded, be for the most part MINISTERIAL PIETY. 2^ unnecessary, even though wo should have been slan- derously defamed. There may, possibly, be some exception; but I think very few. A minister of the gospel should endeavour to render all measures of this nature absolutely unnecessary, by acquiring a character which cannot be aspersed; by sliining with a radiance sufficient to repel and disperse the dark fumes of calumny and defamation as fast as they arise. A minister of the gospel must not withhold from his people, any doctrine, or truth, which he shall judge necessary for their edification, because it may be unpopular, nor may he connive at any sinful custom, because it may be fashionable, where Pro- vidence has cast his lot. It is, indeed, far from being my wish to recommend any unnecessary strictness, in opposition to the customs and manners of the age in which we live. The attempt, how- ever, which has so often been made, and always without success, to reconcile religion with the pre- dominant manners and customs of the world, must ever be found impracticable. Equally far am I from recommending an attention to the unessential pe- culiarities of a party in the pulpit. For a preacher to put off his people, who are either hungering, or famishing, for the bread of life, with the dry husks ©f controversy, and that about matters confessedly not essential to their edification, is in my opinion a miserable prostitution of his sacred office. Bist ^4 ^rNISTERlAL PItiTV. doctrines there are, and doctrines, to wliich the car- nal heart, and the wisdom of" this world, will ever have strong objections, whicli are, nevertheless, of too much importance in the Christian system, to be omitted out of respect to anj man or number of men. A minister of the gospel must deny himself the pleasure and advantage of literary pursuits and theological researches, when the ignorant among his people are to be instructed, when the sick are to be visited, when the dying are to be assisted in their last conflict; or when in any other way he can render more essential service to the great cause jn which he is engaged than by the studies of the closet. Nor is he permitted to consider any ser- vice too humiliating, or any toil or suffering too great for him to undergo, for the honour of his ]Lord, and the best interests of his fellow-men. — Not that he should, without evident necessity, wear out his constitution and shorten his days, by op- pressive labours or services of any kind. Quite the reverse. But when duty calls, let him never count the cost, never shrink from any toil or any suffer- ings. No, not even though his life were to be spent in the service of his Lord and Master. For he who thus loseth his life shall Jind it. But would not such zeal, such diligence, such exertion, and, especially, would not such self-de- nial, lender a minister of the gospel very miserable' MINISTERIAL PIETY. 25 No: but on the contrary, they would render him one of the happiest men on earth. The faithful and diligent Christian, who thus denies and humbles himself, will the once humbled Redeemer delight to honor and exalt. While he lives not to himself but to his Divine Master, his Divine Master will manifest himself to him as he does not to a less faithful disciple, and grant him more satisfactory evidences of an interest in his peculiar favour. — • And what is self-denial, of which we are all so much disposed to be afraid, but a return from a state of miserable thraldom to the liberty of the child- ren of God; a return from vanity, and an endless series of vexing disappointments to the great source of all enjoyment; a return from sin and folly to righteousness and peace and joy unspeakable. What is it, my brethren, that mars the peace and darkens the evidence of a real believer? Is it not the strength and prevalence of unsanctified affections? Now to deny one's self is to mortify these affections. And this is the same thing as to say, it is to become spiritually minded, and to be spiritually minded is peace as well as life. Thus we may see that to keep under our bodies and to bring them into subjection is the readiest way to obtain satisfactory evidence of a state of grace. Even a conscientious discharge of the duty itself will furnish surer evidence of genuine religion, thau the highest ecstacies of religious joy. Nay it may 5 2Q MINISTERIAL PIETY, justly be considered as the touch-stone of gospel sincerity: a minister without real religion may do much, and suffer much; may make great sacrifices; and take much pains to get his heart fervently and affectionately engaged, both in the closet and in the pulpit. But to keep under the body and bring it into subjection; to retire into ourselves and com- mune closely and much with our own hearts; to trace out with impartial accuracy its most intricate foldings, that every guilty propensity, and affection and desire may be subdued, and every thought brought into obedience to Christ; to prefer his honour to our honour, and the interests of his king- dom to own temporal interests; to set our affections on things above and not on the things of this world; and, in a word, to live no longer to ourselves, but to him who died for our redemption — here is labour which none but a faithful servant will undergo; here is a conflict which none but a faithful servant will maintain; and here is a cross which none but a disciple indeed, will take up. Supported by a lively sense of the favour and presence of God, what is toil, what is suffering, what are all the hardships and difficulties which a minister has to encounter in the discharge of his difficult office? Happy man! Whatever may as- sail him from without, he has peace, he has a heaven in his own breast. Wherever he goes, he carries with him a sweet savour of the knowledgi^ MINISTERIAL PIETY. 27 ®f his God and Saviour, and thus holds out, as he has opportunity, to the view of his fellow-men, the word of life. His life is a most instructive ser- mon. To the fulness of his Saviour he has daily access for grace to help in time of need. To his people, therefore, he goes forth in the fulness of the blessing of the gospel of peace, and his labours are blessed. He does not run as uncertainly, nor fight as one that beateth the air. What must he feel when the souls which he has been instrumental in rescuing from the jaws of destruction, rise up and call him blessed? What will h« feel when his faithful though imperfect services shall meet the decided approbation of his Saviour and his Judge? — " Well done good and faithful servant! enter thou into the joy of thy Lord.'''' Happy people who are blessed with such a minister. What might they not obtain through his ministry and intercession?^ for like a prince he has poiver with God. Yes, my brethren, he is a blessing not -only to the people committed to his care, and to the particular society to which he belongs, but also to the whole church and the world. For it is, especially, such charac- ters who have the honour to be the Light of the world and the Salt of the earth. But where, my brethren, shall we find these in- teresting truths exemplified and exhibited to view in their full lustre? Where shall we find such a Biinister — such a burning md shining light? Alas' 23 MTNISTEIIIAL PIETV. how is our gold become dim, and our most fate gold changed.' How very different, for the most part, are the preachers of our times from the primi- tive heralds of the gospel! It is far from being my intention to become an accuser of the brethren. — - For the number of faithful pastors with which the church is blessed in our day, we ought to be very thankfuL But if we wish to contemplate the character I have been attempting to describe in its highest glory, and to see ihe truth I am endeavour- ing to illustrate exemplified in its fullest evidence, we must go back to the ages of primitive Chris- tianity. And even here, the great apostle of the Gentiles claims our particular attention. Where shall we find labours like his, or self-denial like his? And yet so far was he from being overwhelm- ed or cast down, that he seems to have been the happiest man on the face of the earth. No where do we meet with such bursts of joy and triumph, as in his epistles. In the midst of his greatest suf- ferings he could say, " / am filled with comfort, I am exceeding joyful, in all our tribulation.^^ And perfectly correspondent to so triumphant a career, is the closing scene of his life. " J have fought a good fight, I have finished my course, I have kept the faith; and henceforth there is laid up for me a croivn of righteousness, which the Lord the right^ eous Judge will give me on that day.^^ MiMSTERlAL PIETY. 20 But what, my brethren, must be the condition of a preacher who rel'uses to pay any proper atten- tion to the duty exemplified in the text? Can he be happy? Will he be likely to enjoy much of the consolations of the gospel which he undertakes to preach? So far from.it, that such an unfaithful ser- vant cannot, reasonably, expect to possess any sa- tisfactory evidence that he is in a state of grace. — And vvitiiout this evidence how shall a man under- take to discharge the arduous duties of so sacred an office? How shall he denounce the terrors of the Lord against others, while he has so much reason to consider himself in the same condemnation? How shall he venture to explain the nature of genuine religion to others, while he has so much rea- son to fear that he is a stranger to it himself? A man who has no just sense, either of his d.mgcr or responsibility, may, perhaps do all this, and pass on in his guilty career without much uneasiness. — But this a truly pious man cannot do. How many perplexing considerations must rush into the mind of a pious minister in a state of awfid micertainty with respect to the approbation of his Maker, and his final destiny? Not merely, as is the case whh others, 'Have I reason to fear that I am in the way to ruin?' But, in addition to this painful apprehension, 'have I reason to fear that I have usurped an office to which I had no just claim?' that I have run wilhout being sent? that 1 have 30 MINISTERIAL PIETY. undertaken to point out to others the way to heaven without knowing it myself? — that I am only a blind leader of the blind? — that I have been mis- leading souls committed to my care? — and that after I have preached to otiiers I myself shall be a cast- away! And will not these considerations be sufficient to induce each of us to observe, with the most earnest attention, the great duty contained in our test? Need I, my brethren, entreat you to consider what it is to be a cast-away? Was it not cmupassion for the souls of men which induced you to forego easier and more lucrative employments, for the arduous and perilous office of the gospel ministry? Have you not often traced the gloomy outlines of the in- fernal prison, that you might, by the terrors of the Lord, deter your people from the way that leads to destruction? Is it not your daily, and hourly, and anxious, inquiry what can I do, what measures not already tried in vain shali I adopt, to preserve from endless ruin the precious souls committed to my care? And while you are thus engaged for others, will you neglect yourselves? While you see the danger to which your people are exposed, and tremble for them, will you not provide for your own safety? While you are thus zealously and affec- tionately preaching the gospel to others, will you suffer yourselves to be cast away? MINISTERIAL PIETY. 35 Thus, my brethren, have I endeavoured to give as clear and comprehensive a view, as my limits Would admit, of our danger, and the measures sug- gested in the text for guarding against that danger. And if the attention I have paid to this subject, should only prove a means of making a deeper and more influential impression of our responsibility upon my own heart, while my span of life is length- ened out, I should consider the trouble this dis- course has given me ampl} rewarded. But should I also have reason to expect, that this feeble eifort will be of some real advantage to the members of our Synod in general, no language could furnish appropriate terms to express my obligations for such a favour. Ah! should it prove the means of pre- serving one dear Brother from being a cast-away^ eternity would be too short to show forth the rich- es of the grace to which this glorious event must be ascribed. I can safely say that for each of you I feel a tender solicitude. To you I feel myself united by very solemn and endearing bonds. We are fellow servants of the same Great Master, have the same gospel to preach, the same enemies to op- pose, the same difficulties to encounter, the same conflict to sustain, the same race to run. Our work, our danger, and our responsibility are the same. With many of the members of this body have I often met in our ecclesiastical Judica- tures. With ho inconsiderable number have 1 of ten 32 MIN!STE1I1AJ. inti'V. taken sweet counsel and gone to the house of God in company. With the greater part liave I frequent- \y sat down at a Communion Table, that bond of niutual love among brethren in Christ. But if af- ter all this any of us should be cast away, how will the scene be changed! How does David lament his fate, when he \\ as only for a few days banished from the house of God! " When 1 remember these things, I pour out my soul in me: for I had gone with the multitude; I went ivith them into the house of God^wilh a inultitude that kept holy day. Should any of us then, ray brethren, be cast away, with what unutterable anguish will a recollection of the privileges we have once enjoyed, after they have been forever lost, fill our souls? No more joyful meetings in ecclesiastical Judicatures; no more ^o- iiig to the house of God in company with dear friends; no more preaching or hearing of the gos- pel forever. But the subject is too awful to pur- sue. Did we know assuredly, that such will be the fate of an individual belonging to our Synod, how would it alarm and distress us! Did we know as- suredly that I, who speak, some of you who occupy the place of hearers, or some absent member, will be a cast-away, what anxious apprehensions, and what searchings of heart, would it occasion! And ought we not to be as jealous each for himself, and as solicitous for our fellow-members as in the case just stated? In Christ's own family, among his mNTSTERIAL PIETY. chosen disciples, there was one insincere professor. And if there be none of that description among us, we have certainly abundant Reason to be thankful. And now, mj brethren, before I take my leavp of you, permit me to request you to turn your atten- tion to the people committed to your care. See what a large proportion of them are perishing in sin. And are we sure that we have done every thing in our power to prevent their destruction?— that no more effectual measures can be adopted than those already employed, for their salvation? Let lis not be too hasty iri concluding that we have exhausted all the treasures of Divine mercy, either with respect to ourselves, or our people, — that no superior assistance for ourselves in the discharge pf ministerial duty, or inore effectual grace for thenij is within our reach. The hand oftlie Lord is not shortened that it cannot save, 7ior his ear heavy that it cannot hear. I wilj venture to affirm there is one thinji which we might do for them mpr$s than we have ytt done. We might pay greater attention to ourselves — to the state of oiir owil souls. Ah! did we feel for ourselves as we pught^ we should ^oon see a glorious change in the state of our people. We should then feel for them, preach to them, pray for them, and live for them, in a way that would scarcely fail to be attendee) vvith thj^ happiest effects. 34 MINISTERIAL PIETY. And now, my brethren, of the Laity, suffer me to offer a few things to your consideration before I conclude. Can you behold, with unfeeling hearts, your Ministers exposing themselves to such peril on your account — striving at the risk of an aggravated destruction, should they perish, to accomplish your salvation? And shall it be to any of you in vain? Are not your souls as precious as the souls of your Ministers? And if it be such an awful thing to perish as a preacher, must it not also be an awful thing to perish as a hearer of the gospel? Should we perish together, you may perhaps behold us in some lower vault of despair; but will this be any alleviation of your misery? Sould you baffle all the efforts of your Minis- ters to preserve you from destruction, what excuse will you offer, what plea will you devise in arrest of judgment in the great day of general retribution? Will you plead the inefficacy of the means institut- ed for your salvation? Ah! these means have been efficacious for thousands of the greatest transgres- sors; and why not in your case also? Are any of you disposed to alledge, that if some preacher of superior eminence had preached to you the gospel, you would have been persuaded? And will any of you venture to the bar of God with this plea? Do it not. There you will see many condemned for not obeying the gospel, when it Avas preached by a prophet, by an apostle. Nay, there you will see iHNISTERlAL PIETY. 35 many condemned for not obeying the gospel when it was preached by the Great Lord of both! Do not expect too much from your Ministers. — Remember that they are «ien not angels. And were they even angels, they could do nothing for you without a diligent co-operation on your part. If the God of heaven has appointed Minis- ters to preach the gospel to you, will you not hear it and obey it, that you may not die but live for ever? Waste not the precious time given you for a much better purpose, in devising vain excuses. The time is not far off when you will be stripped of them all. And, surely, there cannot be a greater infatuation than to waste in this way your day of grace— the only season allotted for your re- pentance and amendment of life— the only season allotted for your preparation for an endless eternity. Though the subject 1 have been endeavouring to discuss, has a more particular reference to Minis- ters of the Gospel, you will not, it is hoped, con- sider it inapplicable to your case. The way to heaven is the same for you, as for your Ministers— the same straight and narrow way of self-denial and mortification. If you would avoid the fate of a cast-away, it is required of you as well as of them to keep under your bodies and bring them into sub- jection. And while your Ministers are zealously la- bouring and exposing themselves to so much danger for you, will you do nothing for them? Will you 3g MINISTERIAL VlETt. hot be helpers of their joy, and strengthen theik hands, and afford them all the assistance in your power in their arduous works? Is not the great cause in which they are engaged, your cause also? It is the cause of God and of humanity. Look around you, my Christian brethren, and behold the ignorance, the impiety, the profligacy of the world still lying in wickedness — behold the multitudes every where perishing in sin, and say, Is it not time to awake from your guilty slumbers? is it not time to seek the Lord until he come and rain righteousness upon ns, upon our churches^ and our country. Ah! would only all the friends bf Zion of every name, laying aside their most un- natural animosities, and disputes of little importance, thus unite with one heart and one soul in the great cause of our Common Christianity, we might soofl expect to see better times — times of refreshing from the presence of the Lord. Yes, we might, then, confidently expect that our heaven ivould shower down righteousness and our earth bring forth sal- vation. Let us then, dear brethren, ministers and people, unitedly resolve, in dependence upon grace, that whatever others may do, we will exert ourselves with zeal and perseverance in this great cause — or in other words that we will keep under our bodies and bring them into subjection, lest that by any means after we have preached, or heard, the gospel, we ourselves should be cast away! SERMON II. THE DEMONSTRATION OF THE SPIRIT; 1 Cor. li. 4. And my speech and my preaching was not with enticing' words of man's wisdom; but in demonstration of the spirit, and of power. The apostle Paul had the honour of being d chosen vessel to hear the name of Christ before the Ge?itiles, and kings, and the people of Israel.-^ And it may truly be affirmed that Satan^s kingdom fell as lightning from heaven, when he preached the gospel. He appears to have been one of the most eloquent, and he was certainly one of the most diligent and successful preachers in the world. It was not however, we find, to his eloquence or dili- gence, but to the holy energies of the Spirit of God that he ascribes his astonishing success in the gos- pel ministry. My speech and my preaching was not ivith enticing words of man's ivlsdom; but in de- monstration of the Spirit, and of power. 38 THE DEMONSTRATION Of THE SPIRIT, To demonstrate a thing is to show or prove it to be true. By the demonstration of power, therefore, W€ are, I think, to understand the miracles which were performed at Corinth in attestation to the truth of the gospel. But the demonstration of the Spirit seems rather to refer to those internal influences of divine grace upon the heart of a sinner, without which no external evidence would be of anj uli;i- mate advantage. From the 4th verse of this chapter compared with the 14th, we may see that this acceptation must, at least, be included. That your faith should not stand in the wisdom of men hut in the power of God. But the natural man receiveth not the things of the Spirit of God; fw they are foolishness unto hivn; neither can he know them, because they are spiritually discerned. Now had the Apostle in- tended by the demonstration of the Spirit nothing more than prophecy or miracle, or any other e:;^- ternal evidence, might not the natural man have un- derstood that kind of evidence? Most certainly he might. There must, then, have been an internal demori- Ktration or illumination accompanying the gospel, as it was preached by Paul at Corinth to render it successful. And that this must always be the case, when it becomes the wisdom of God and the power of God to the salvation of those who hear it. THE DEMONSTRATION OP THE SPIRIT, 39 is the proposition which on this occasion I shall en- deavour to establish. 1. Now it seems to me, that at least a presump- tive argument for the truth of this proposition, maj be derived from the manner in which the gospel was preached bj Paul at Corinth. The Corin- thians appear to have entertained a very remark- able predilection for subtile philosophical disquisi- tions, and a pompous theatrical kind of eloquence. This the false teachers knew; and of this vicious taste they seem to have availed themselves. Had the gospel, then, which Paul preached been unat- tended by any Divine influence to render it effec- tual, would he not have had recourse to similar measures to ensure its reception at Corinth? No doubt he would. But his upright soul disdained mean and dishonest artifices. His speech in pri- vate conversation and his preaching in public, was not with enticing words of marl's ivisdom. And this, admitting his preaching to have been attended with a divine influence to render it eflectual, isjusfi what might have been expected. But had the success of the Apostle's ministry among the Corinthians rested upon his own manage- ment and address, it would have been an instance of great infatuation in him, to have discarded the most likely means to procure its reception, and to have put his dependence upon a spurious demon- stration which no one had ever seen or experiencecj. 40 THE DEMONSTRATION OF THE SPHllT. 2. But the extraordinary success attending the. preaching of the gospel hy Paul, and his fellow la- bourers constitutes a still more conclusive evidence. Very strong were the prejudices of both Jews and Gentiles, against the humbling doctrines of the cross. To the one they were a stumbling block, to the other foolishness. And the power of the State "with all the wisdom of this world was on their side. And can it be reasonably supposed that a few illiterate fishermen, and mechanics could, with- out any supernatural assistance, oppose with suc- cess the wisdom of the wise and the power of the flighty? Can it be reasonably supposed that it pould have been possible for such men, by their ut- most unassisted efforts, to havp borne in triumph the banners of the cross to the ends of the then known world — overturning in their progress the temples of pagan superstition, and every strong hold that stood in the way? No! it was divine grace that armed them for the field, supported them in the arduous conflict, and gave them the victory over such numerous hosts of powerful enemies. 3. This will, however, appear with still more resistless evidence when we consider the astonish- ing change in the moral world which the gospel has accomplished. It may truly be affirmed that the wolf and the lamb have been made to dwell together., and the lion to eat straw like an or. The most ferocious THE DEMONSTRATION OF THE SPIRIT. 41 passions have been softened into all the gentleness of a meek and quiet spirit; and the churl has been made botmtifuL The profauest tongue has been taught the language of praise and holy adoration; and the most licentious and impure have become the temples of the Holy Ghost, wherever this gos* pel has prevailed in its native efficacy. Would you S^e this moral, this transforming, this new creating power of our holy religion most strikingly exem- plified, turn your attention to the 6th chapter of this epistle, 9 — 11th, verses. " Be not deceived; neither fornicators, nor idolaters, nor adulterers^ nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall in-^ herit the kingdom of God. And such were some of you: but ye are ivashed, but ye are sanctified, hut ye are justified, in the name of the Lord Jesus, and by the Spirit of our God^ How very different too are the fruits of the Spirit as they are presented to our view in the Epistle to the Galatians, chap, v. 22. " But the fruit of the Spirit is 'peace, long suffering, gentleness, goodness, faith, meekness, temperance.^'' And is there an individual present, disposed to ascribe a change so astonishing and so divine, to the eloquence of men or of angels? 4. Very powerful is the opposition which is in the heart of every man by nature, to the pure and holy religion of Jesus Christ. So powerful that nothing but the power of Vivine Grace can remove 7 42 THE DEMONSTRATION OF THE SPIRIT. it. Have you, my brethren, considered attentivety the perilous situation of an impenitent sinner? — Exposed every moment to all that is most revolting to human nature, to death in its most awful import, to death eternal. But a glorious deliverance from this death is revealed to us in the gospel: and though it cost our Gracious Deliverer dear; cost bim his life, yet it is offered to us without money, and without price. Why then does not every transgressor instantly accept of this deliverance? Strong most undoubted- ly must be that opposition of heart to the religion of Jesus Christ, which is capable of rejecting all these powerful motives. If the gospel required some great sacrifice; if it enjoined some grievous and intolerable service; if it would deprive us of all comfort, and render us insupportably miserable in this life, it would not be so strange that frail humanity should be disposed to reject it. Though even in this case, it would certainly be much better for us to prefer temporal to eternal misery. But when the gospel only requires us to be happy in this life, that we may be happy through the endless ages of eternity; and since there is nothing but this opposition of heart to hinder any one, acquainted with the holy and benign genius of the gospel from accepting all the blessings it reveals: the opposition capable of resisting all these inducements must cer- tainly be very powerful, too powerful for any hu- The demonstration of the spirit. 43 man eloquence to overcome. If human eloquence, if the most solemn and impressive addresses were sufficient to accomplish the salvation of sinners, the people of Israel would not have been dispersed among the nations of the earth. No: they would undoubtedly have been to this day in possession of their own land; for what can exceed thte eloquence employed by their prophets for their reformation and everlasting peace? If human eloquence in its highest perfection were sufficient to save the hear- ers of the gospel, we may be sure that none of the hearers of our Lord and Saviour would have perish- ed. For never man spake like this man. If the most solemn and impressive preaching were suffi- cient to preserve a soul from destruction, we might assuredly conclude that none of the hearers of the great apostle of the Gentiles would have been lost. For though he disdained to have recourse to the enticing words ofman^s ivisdom, he certainly spoke with astonishing energy. Similar observations might, I am disposed to think be made with respect to the primitive preachers in general; and not only to them, but also to no inconsiderable number of their successors down to our own times. Something more than the most solemn and im- pressive preaching must be necessary to the con- veision of a sinner. Were it otherwise, Moses w^ould have had no occasion for the awful inter- cessory address, " Ah! this people have sinned 44 ^H^ t)EMONStRATION Ot THfi SPIRIT. a great sin, and have made them Gods of gold. Yet now if thou wilt forgive their sin; and if not, blot me J pray thee, out of the book which thou hast written.^'' Had human eloquence been sufficient for the conversion of a sinner, the seraphic Isaiah Would not have been forced to exclain, Lord who hath believed our report. And still more especially, tvere the most instructive and impressive discourses sufficient for the conversion of a sinner, our Lord and Saviour would not, we may be sure, have had any occasion for the following moving address; " O Jerusalem, Jerusalem! thou that killest the pro- phets and stonest them that are sent unto thee, how often would I have gathered thy children together. If thou hadst known the things that belong to thy peace; but now they are hid from thine eyes! But if there were windows in heaven, if the best instructions were enforced by signs in heaven above, or in the earth beneath, would not this avail for the reformation of the boldest offender? No: my brethren. For such a sentiment there can be no just foundation. Behold the Israelites at the Red Sea, while the pursuing hosts of Pharoah are press-- ing on their i*ear. Nothing less than a miracle can preserve them from instant destruction. They are not, however, abandoned to the will of an exasperat- ed enemy. No; the sea is made to recede, and to leave them a safe passage on dry land, while their enemies are overwhelmed by its returning waves. THE DEMONSTRATION OF THE SPIRIT. 45 And what was the consequence? Were the Israel- ites reformed from their idolatrous and wicked practices? Far from it. Tliey confessed the hand of God in their deliverance; sang his praise; and relapsed into idolatry again. The law was deli- vered from Mount Sinai amidst a variety of awful as well as miraculous tokens of the Divine Preserv- er. And what was the result? " All that the Lord saith ive will do,'''' was the resolution, or at least, the promise of the astonished spectators. — And jet forty days had not elapsed before this very people prostituted themselves before a molien calf. But the miracles of our Saviour alone, are a suffi- cient proof of the sentiment I am endeavouring to establish. The resurrection of Lazarus may be mentioned as an instance. The fact was undenia- ble. Were the Jews then, who saw, or had the most satisfactory information of this glorious mir- acle, converted from the error and impiety of their ways? So far from it, that in their opposition to the religion of Jesus, they even proceeded to the daring impiety of plotting the death of Lazarus. — Nay even from the still more astonishing scene of his own resurrection; they retired smiting their breasts, it is true, but we have no satisfactory evi- dence that any of them were induced by all they had seen and heard to become his disciples. The opposition of an unsanctified heart to thfe holy religion of Jesus, is certainly too strong to be 46 THE DEMONSTRATION OF THE SPIRIT. overcome by such means. For the carnal mind is enmity against God, and nothing, therefore, but the power of Divine grace can remove this enmity. External evidences maj convince the judgment; miraculous exhibitions may even do more than this, may overawe the heart, and consume it with terror; but it is utterly impossible for such scenes to inspire the heart with supreme love to a holy God. Love must be voluntary, it can never be the off- spring of force. Did our apostasy consist only in ignorance, instruction alone might perhaps be suf- iicent to remove that ignorance, and to excite every holy affection in the heart: but this is far from being the case. It is to God himself; to the true God in his holiness, and not exclusively to erroneous ideas of his perfections, that the unsanctified heart is op- posed; and, consequently, manifestations of his real character, unaccompanied by the sanctifying influences of his grace, would be more likely to increase than to overcome that enmity. 5. The scriptural representations of the nature of the change which takes place in the conversion of a sinner, will not allow us to ascribe it to any power less than divine. It is a new creation; and can any thing, create itself? It is a resurrection to a new life; and can any thing raise itself from the dead? To raise a soul from a state of spiritual death, or which is the same thing, to make us in a spiritual acceptance new creatures, must certainly require a Divine power or supernatural agency. THE DEMONSTRATION OP THE SPIRIT. ^J The doctrine I have been endeavouring to esta- blish is certainly the doctrine of the holy scriptures. This will appear from promises of converting grace. "J new heart also, will I give you, and a new spirit ivill I put ivithin you. I will take aivay the stony heart out ofyourjlesh, and I ivill give you a heart of flesh.'''' It may also be inferred from the divine threatenings. " My Spirit shall tiot alivays strive with man.''^ And it is evidently recognised in the language of prayer and supplication. " Take not thy holy Spirit from we." But we need not insist upon evidence of this nature. We have the most express declarations of the word of God, to esta- blish the important truth I am advocating. This you may see in John i. 13. " Which are born, not of blood, nor of the flesh, nor of the ivill of man, but of God.'''' It would be easy to find line upon line to the same purpose: but these declarations appear to me abundantly sufficient. But will God in very deed thus interest himself in our behalf? Will he thus exert his own Al- mighty agency to prevent our destruction? Why not my brethren? Did he not exert his agency in our creation? And can it be incredible that he should do the same to prevent that existence we have derived from him, from becoming an eternal curse? Would it be any trouble to him to give ef- ficacy to his own sacred institutions? Certainly not. 48 THE DEMONSTRATION OF THE bPlUli. And shall we call in question his beneficence or hi;,- mercy, after he has given his own Son to expiate our offences? We must not thus dishonour our Maker and our Redeemer. But might I not venture to appeal in this in- stance to what must have fallen under your own observation? Have you not sometimes seen one of your own acquaintances or friends, arrested by the power of Divine grace, and made a very differ- ent creature from what he was before? This is far from being an uncommon case< in our Country. — Often have the cavils of the Infidel been silenced in an instant: often have some of the most stout-heart- ed and far from righteousness been made to bow to the authority of a crucified Saviour. Often too, have the pollutions of an unsanctified heart been opened up to the view of the proudest moralist, who confidently imagined himself rich and increased in goods. Nor is it, by any means, uncommon for some of the most virulent opposers of the gospel, to be constrained to set their dying attestation to its truth: some in the triumphs of exulting faith; others in the convulsive agonies of despair. Now, what are we to think of these things? — Are they all illusions? 1 might, it seems to me, venture to refer you to your own experience by way of reply. Have you no evidences of the truth of this doctrine written upon the inmost tables of your own hearts? I now address myself to the THE DEMONSTRATION OP THE SPIRIT. 49 most incredulous of the present audience. Have you no misgivings of heart; no forebodings that all is not right within you? Could any of you venture to appear before the tribunal of final Judgment without a Saviour; without an Advocate? Are you not convinced that something ought to be done, by way of preparation for your eternal state? Nay, are you not conscious of irresistible impressions of these great truths upon your hearts, in a way to you altogether unaccountable? Quench not the Spirit, dear brethren! Acknowledge the hand of God in these impressions. Cherish them with af- fectionate attention, and you will, there is reason to hope, soon have an evidence in your own breasts of the reality of efficacious grace, which no sophis- try of earth or hell will be able to wrest from you. But will not the doctrines we are endeavouring to establish, lead to enthusiasm? Not when cor- rectly understood. They who ignorantly look for new revelations, or immediate inspiration, are cer- tainly in great danger of taking a heated imagina- tion, or some unaccountable impulse, for a super- natural influence upon the heart. And under this- imposing idea, they may, it must be acknowledged, be carried away into the wildest extravagance. — But it is not for inspiration, or a new revelation that we plead. All such expectation Ave consider delusory and vain. All we insist upon, is, that while a Paul plants, or an Apollos waters, God is ^Q THE DEMONSTRATION OF I HE SPIRIT. pleased to grant an increase; is pleased to enlighten the mind and sanctify the heart; or, in other words, that the Holy Spirit assists the mind of a convinced sinner, to form just ideas of Divine truth, at the same time that the heart is made to relish their spirituality. And this is accomplished in a manner so perfectly correspondent vi^ith the exercise of oui' own reason in the acquisition of knowledge, that it is often impossible to trace with certainty the agency of Divine grace in this glorious work, in any other way than that of comparing its results with the word of God. But what occasion, perhaps some of the people present may be still disposed to say, what occasion for a supernatural influence to convince us af sin? Do we not all know that we are sinners? Yes, we know it: but the unenlightened mind does not know it aright. Have we, my brethren, all chosen that good part which shall not he take?! from us? Have we all fled for refuge to lay hold of the hope set before us in the gospel? Are we all engaged in working out our salvation with fear and trembling? Surely that knowledge of sin which suffers the sin- ner to go on with little or no concern, in sin, must be very defective. Ah! my brethren, would it please the great Author and Finisher of faith to ac- company this discourse with the demonstration of the Spirit, what a glorious change would it occasion in the state of the people I am now addressing! SERMON in. MYSTERIES OF REDEMPTION, 1 Peter i. 12. Which things the angels desire to look into. Great objections have been made against the gos- pel of Christ by men of perverse minds, ever since its first publication to the world. To the greater part of the Jewish nation it has been, and still con- tinues to be, a stumbling hlock; and even in our age of boasted light, there are no inconsiderable numbers of men, wise in their own esteem, who ven- ture to pronounce it foolishness. But whatever unbelievers may imagine, the gospel must certainly be worthy of all acceptation; otherwise it would not attract the notice and regard of the holy angels. Which things the angds desire to look into. That we may with the greater ease enter into the meaning of these words, their connexion should ^g- MYSTERIES OP REDEMPTION. be observed. " That the trial of your faith being much more precious than of gold that perisheth though it be tried with fre, might be fou7id unto praise arid honour and glory, at the appearing of Jesus Christ. Whom having not seen ye love: in ivhom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Receiving the end of your faith, even the salvation of your souls. Of which salvation the Prophets have enquired and searched diligently, who prophe- sied of the grace that should come unto you. Search- ing what or what manner of tiine the Spirit of Christ which was in them did signify, when it tes- tified before hand the sufferings of Christ, and the glory that should follow. Unto whom it was re- vealed that not unto themselves but unto us, they did minister the things reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven; which things the angels desire to look into.^^ Thus it evidently appears that the things which the apostle Peter as- sures us that the angels desire to look into, are the things pertaining to the salvation of sinners, as fore- told by the Prophets, and fulfilled by our Lord and Saviour in the fulness of time. Nor is it a hasty view of these things, such as curiosity, if. it has a place in innocent minds, might occasion, that these pure intelligences are represent- ed as taking. The terms the apostle uses are very MYSTERIES OF REDEMPTION. 5a significant, intimating that these celestial spirits stoop down, that with prying attention they may investigate the Mysteries of Redemption. In this form of expression, there seems to be an allusion to the bending posture of the cherubim over ihe mercy seat. This attitude points out in a very beautiful manner the affectionate desire with which their an- titype, the holy angels, would search into the as- tonishing dispensations of mercy to the children of men. And it may also be intended to indicate the temper of mind with which they are disposed to contemplate the deep things of God which neither men nor angels can fathom. Not with a haughty mein and airs of self-sufficiency, like the super- cilious Infidel who scorns to believe what he can- not comprehend; but with lowly reverence as it becomes creatures of the most exalted order, when employed in contemplating mysteries at once so holy and profound. Let us then with correspond- ent reverence proceed to enquire, what in the dis- pensations of mercy to sinners, is calculated thus to engage the devout attention of these celestial Spirits. The first intimations of mercy to fallen man, would, we have reason to believe, strike these bene- volent spirits with pleasing astonishment, and af- ford them much delight. The angels do, no doubt, excel in benevolence as well as in strength. And for man, they seem to have an affection, as for a ^4 MYSTERIES OF REDEMPTION. younger Brother. When the foundations of the earth were laid for our accommodation, these morn- ing stars sang together, and even shouted for joy. Upon a sinner's return to God there is joy in hea- ven. They are ministering spirits sent forth to minister to them ivho shall be heirs of salvation, and seem to keep a constant watch around the ta- bernacles of the people of God. There is, there- fore, abundant reason to conclude that the first in- timations of mercy to our guilty race, would afford them inexpressible delight. Of an event apparent- ly so improbable, there is no reason to suppose that they could have entertained the smallest hopes. Their own apostate brethren they had seen cast down from heaven and consigned to hopeless ruin. How then would they rejoice to find that man was not consigned to the same inexorable doom! — that their Creator and ours can be just and the justifier of a sinner! The wisdom of God in affording to the children of men in former ages such discoveries of his mercy and grace, as were most happily adapted to their peculiar situation, and best calculated to introduce the glorious dispensation we enjoy, is no doubt one of the things ivhich the angels desire to look into. — vShould the full splendours of perfect day burst up- on our world in an instant, would it not be both unnatural and inconvenient! And might not such a dispensation in the moral world have been equally MYSTERIES OF REDEMPTION, Cfi unnatural and inconvenient, when the whole plan of gospel salvation is taken into view? To reform the rude manners of savage nations and bring them to a state of civilization, is commonly a work of ages. Is it then reasonable to expect the Church of God to arrive at a state of full perfection in a day? Had the Jews under the old dispensation enjoyed our light, it might have defeated the whole scheme of Salvation through a crucified Saviour. For had Hiey kuoivn it they ivoidd not have crucified the Lord of i^lory. One thing is certain, that the plan adopted b} infinite wisdom is wisest and best, and it is probable that the angels might know it to be so. The exact accomplishment of all the predictions which respect the Redeemer, the angels, no doubt, desire to look into. Very early was the promise of a future Messiah to bruise the Serpenfs head, given to the world. — And often was this gracious promise repeated and confirmed. In the pages of prophecy, the person, the offices, the life and the death, the resurrection and ascension of the Redeemer are very circum- stantially described. Nay, even the very time of his appearance was designated with great precision. And most circumstantially were all these predic- tions accomplished. The wisdom of God in mak- ing the general course of nature, the rise and fall of empires, and the wrath of men and devils conspire in the accomplishment of the predictions of the prp- 56 MYRTERtES GF REDEMPTION. phets, and the counsels of eternity is, no doubt, to the angels a subject of delightful contemplation. Nor could the wisdom of God in preparing the world for the gospel dispensation escape the atten- tion of angelic minds. When Cyrus overturns the Babylonian empire; when Alexander the Great is spreading general havoc through the world; and Rome's unconquered legions urged theii- way Unhurt through every toil and every clime. his hand unseen was constantly directing the mys- terious evolutions, and forming a conspicuous Theatre, on which his Son was to make his soul an offering for sin, and display the wonders of re- deeming love to all the nations of the world. The vast extent of the Roman empire opened an easy communication for the joyful tidings of salvation to remote regions; their government and arts softened the savage minds of barbarous nations, and rendered them more susceptible of the benign influences of Christianity: and the peaceful state of the world un- der the supremacy of one unrivalled empire aflbrded a blessed season for the works of righteousness and peace, and the promulgation of the religion of Christ throughout the earth. Whick things the angels desire to look into. But, it is, we have reason to think, the glorious and unexpected device for counteracting the destruc- MYSTERIES OF REDEMPTION. 5^ five consequences of sin by the interposition of a Redeemer, that would, in a peculiar manner, in- terest the attention of angels. That innocence should suffer for the guiltj, and thus open the door of mercy for the transgressor, and at the same time afforded an occasion to display the wisdom, the justice, the holiness, and the love of God in their highest glory, is what could not, we may venture to conclude, enter into the heart of an angel to im- agine; and what cannot fail to arrest their attention and to furnish them with themes of exalted con- templation. These exalted intelligences can be in no danger of contracting prejudices against this glorious display of divine munificence by vain and foolish allusions to the administration of justice, in criminal cases among men, as has been the case with some arrogant mortals who are not afraid to speak evil of what they do not understand. The angels of God know very well that the circum- stances which would render it absurd, and a miser- able perversion of justice, for an earthly judjie to consign to death, an innocent person instead of the guilty, have no place at all in the vicarious sufferings of Jesus Christ for sinners. No man on earth has a right to dispose of his life at his own pleasure; no man on earth has power to lay down his life and to take it up again; nor is there among the sons of men any who could in this instance reform the guilty criminal, and give him a right to that life 58 MYSTERIES OP REDEMPTION. which he had forfeited by his crime. But Jesus Christ had a just right and full power to do all these things. How puerile then, and how con- temptible must all the cavils of self-sufficient men against this godlike miracle of mercy appear to the angels of God! These happy spirits see, that, the life which the dying Jesus gave for the re- demption of the world is not lost; that he lives again; and from his throne of supreme dominion is continually dispensing the richest blessings upon the children of men. They also see that the guilty whom he has rescued from the grasp of justice by his precious blood, instead of being the worst, are the best members of society on earth, while they live; and that at death they become good citizens of the new Jerusalem. Which things the angels desire to look into. The glorious display of the Perfections of the great God which this dispensation of mercy affords, will, we may be sure, fill these Celestial Spirits with adoring wonder. For here mercy and truth, righteousness and peace, meet together; and here all the moral perfections of God shine forth in all their lustre, at the same time that they harmonise to accomplish man's salvation. No longer does un- relenting justice lift the iron rod, and demand, upon the penalty of eternal death, an adequate satisfac- tion for the insult offered to the Majesty of Heaven, and disorder introduced into the moral world by MYSTERIES OF REDEMPTION. ^ sin. For our Surety hath paid our debt to the last farthing, and made a comjDlete atonement for our offences. No h)nger does inviolable truth require that the threatened penalty should be inflicted upon a penitent, believing sinner; for his Redeemer has endured it himself to the very uttermost. No longer does mercy seem to advocate the wretched sinner's escape in vain. For a way is opened for the richest exercise of unbounded mercy to the most unworthy of our race. Nor does unerring wisdom seem any Ion2:er involved in clouds of thick darkness. No : Man was not made in vain. The insidious temp- ter's infernal arts are not only defeated but made subservient to important purposes in the moral world. Now, to know God and to enjoy him is the' highest happiness of the most exalted creature. And I think we may venture to affirm that by con- templating the glorious displays of the divine Per- fections which the gospel dispensation affords, angels may learn more of God than it would have been possible to learn in any other way. Which things the angels desire to look into. The moral influence of the gospel way of salvation upon the ivorld, must also, vn ithout doubt, fill their pure minds with wonder and deliglit. No sooner does a sinner get a just view of sin as it appears in the cross of his Redeemer than he bursts the fetters of iniquity, pants for God and beg ns to feel the transforming efficacy of the love of Ciirist upon his QQ MYSTERIES OF REDEMPTIQN. heart. Under the purifying influences of redeem- ing love, the libertine becomes a new man; ferocious passions are softened into humanity and gentleness^; the rod of oppression crumbles to pieces; animosi- ties, even among such as had been implacable ene- mies, die; and cordial love unites the heart of man to man. Nor have I any doubt but even these holy intelligences feel the happy influence of re- deeming love upon themselves, strengthening every resolution of persevering obedience, and inspiring livelier sensations of gratitude for their happy state. But we have a sure promise of happier days in the church when the benign influences of our holy re- ligion shall be more sensibly felt and evidently seen. When the glory of the Lord shall cover the earth as the ivaters do the chatinels of the sea. And to these days the angels are, we have reason to be- lieve, looking forward with pleasing expectation. When Peter wrote this Epistle, the glorious effi- cacy of the love of Christ was indeed very evident in the holy and devout lives of many thousands of his disciples. But a dismal night of anti-christian darkness was hastening on. Through the gloom, however, these prying intelligences would, it is pro- bable, perceive the dawn of that day of gospel light which arose upon our world at the ever me- morable era of the Protestant reformation. And may we not suppose, that these benevolent spirits are still looking forward through the thick cloud MYSTERIES OP REDEMPTION. Q^ that now rests upon our wretched world, to the glorious scenes which the approaching millenium will introduce? Watchman ivhat of the night? — Watchman what of the night? is now the anxious enquiry of the friends of Zion among the sons of men. And shall we suppose that the angels who first proclaimed the joyful tidings of our Saviour's birth to the astonished Shepherds, can be inatten- tive to the signs of the present time? The present state of the world and the great revolutions taking place in our day are, no doubt, highly interesting to tliem; and it is highly probable that they may perceive what will be the final issue of the various commotions and bloody wars which now embroil the peace, and stain the soil of Europe. And may we not hope that the holy angels who once beheld with pleasure the profligacy and insufferable extor- tions of Antichrist, combined with the caprice and licentiousness of mighty Kings to introduce our happy reformation, are now rejoicing to observe, how the present disorders and commotions of the world will terminate in the advancement of the kingdom of Jesus Christ on earth?* In the last place, ive may suppose the angels re- alising with inexpressible delight the happy conse- quences resulting from the dispensations of mercy * This Sermon was probably composed about the time of th,e French Revolution. Q2 MYSTERIES OF REDEMPTIOJS. through a Redeemer to our guilty race in the eter- nal state. When the Mystery of God shall be finished; when the last enemy shall be destroyed, and the ransomed of the Lord shall take their seats in glory everlasting, then and not till then, the gospel scheme of salvation shall shine forth into its full sjilendour. And the holy angels v\iio are admitted to approach the throne of Jehovah, can, we have reason to be- lieve, form juster conceptions of that happy state than we who dwell in tabernacles of clay. These pure spirits were, no doubt, filled with unspeakable pleasure when they beheld the bright emanations of divinity which shone around our blessed Re- deemer in a state of deep abasement on earth. — How must they then rejoice to behold him upon the throne of universal empire in heaven. The most illustrious image of the invisible God and the brightness of his glory, the angels which excel in wisdom may evidently perceive that vast advantage will be derived to the universe from this method oi rendering the Divine perfections, visible as it were to a creature's view. They may also perceive the happy influence of the gospel history on all other worlds now in existence if such there be, and all Vv'orlds which shall arise in existence in all the future periods of eternity. From the awful and glorious transactions of our world, the inhabitants MYSTERIES OF UEDEMPTION. gg of every system in the universe to everlasting ages may obtain views of the vile nature of sin, and of the wisdom, and all the moral perfections of God, which innocent creatures could not otherwise have obtained, and which may be of infinite advantage forever. Which things the angels desire to look into. SERMON ly. TPIE ORIGIN OF SIN. Romans v. 19. it By the disobedience of one many were made sinners. That the Great Creator and Lord of the universe must love righteousness and hate iniquity, is a truth too evident to be called in question. But man, his highly favoured creature man, is in a state of sin and misery. How shall we account for this? Could this be his original state? Can it reasonably be supposed that so unholy and unhappy a creature as man now is, could originally proceed from the pure hands of a beneficent Creator? As soon might polluted streams originate from a fountain of purest water. How then shall we account for the present state of human nature? Will the great- est philosophers of Greece, or of Rome, or of any other nation afford us any assistance in this interest- 10 66 THE ORIGIN OF SIN. ing inquiry? No, my brethren: The world by wis- dom neither knew God nor the origin of moral evil. None of the Pagan philosophers can inform us how man became the degenerate, guiliy creature he now is. But the mystery is unfolded in the Holy Scrip- tures. God made man upright, hut they have sought out many ijiventions. Or to use the language of the text: By the disobedience of one many icere made sinners. Man in his first and best estate was, indeed, a- glorious crejiture. His understanding was compre- hensive and correct, his will and affections were pure and holy, his <*bnscience was in a state of per- fect tranquillity and peace. Nothing unholy met with the approbation either of the understanding, or the heart. In a word, man was originally made in the image of God his Maker — holy in his hum- ble measure as God is holy. But by disobedience — by voluntary apostasy and revolt, this image has been marred. The natural faculties do indeed re- main entire, but in a spiritual acceptation, at least they are greatly impaired. With apostate man God is no longer the object of supreme regard. — It is not from the enjoyment of God that he ex- pects his highest happiness; but from the world; — from the lust of the flesh, the lust of the eye, and the pride of life. How is the gold become dim and the most fine gold changed! The crown is fallen from our heads. Woe 2mto us for ice have sinned.' THE ORIGIN OP SIN. 67 But let no arrogance of man presume to impeach the Divine procedure in this instance. Foi' as by the disobedience of one tnany were made sinners^ so by the obedience of one many were made right- €OUS. I shall endeavour to establish the proposition that by the disobedience of one man mariy were made sinners. By sinners we are not, it appears to me, to un- derstand the apostle to mean actual transgressors. For it is by our own traiisgressions that we become such. Should any, however, be disposed to take it in this acceptation it would not materially alter the state of the case under consideration. For if many become actual transgressors in consequence of their relation to Adam, they must inherit from him a depraved nature. And this is certainly the doctrine of the Scripture. In the prosecution of this sub- ject, I shall endeavour to show. That human na- ture is in a state of deep depravity or degeneracy, and that this depravity is to be ascribed to the dis- obedience of Adam. .1. Human nature is in a state of depravity. ^^ And this will, I think, appear with sufficient evi- dence from the following passages of Scripture: — God saw that the wickedness of man was great up- on the earth, and that every imagination of the 4houghts of his heart was only evil continually. — The. heart is deceitful above all things and des- ^3 THE ORIGIN OF SIN. perately wicked; who can know it? Who can bring a clean thing out of an unclean? Not one. I was shapen in iniquity and in sin did my mother con- ceive me. The Lord looked down from heaven tip- on the children of 7nen to see if there were any that did understand and seek after God. They are all gone aside, they altogether become filthy., there is none that doeth good, no not one. Enter not into judg.fient ivith thy servant, O Lord, for in thy sight shall no flesh living be justified. God made man upright, but they have sought out many inventions. You hath he quickened who were dead in trespasses and sins. I know in me, that is in my flesh, divell- eth no good thing. The carnal mind is enmity against God. So then they that are in the flesh cannot please God. Now we know that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped and all the world may become guilty before God. But to repeat all the texts of Holj ScrijDture which might be introduced to the same purpose would be a dif- ficult task. The passages already quoted, appear to me to be abundantly sufficient. And when taken in union, they appear so very plain as not to need any comment. To elude the force of the above and similar proofs of human depravity, many in- genious but very unnatural criticisms are, I well know, employed by the opposers of this humbling doctrine. I shall therefore produce a few argu- THE ORIGIN OF SIN. g9 ments in its defence which cannot so easily be eluded. 1. The Gospel of Christ is in the Sacred Scrip- tures uniformly represented us good news or glad tidings. Why? Is it good news for innocent per- sons to be informed that it would be in their power to obtain pardon which they do not need? Is it good news to one in perfect health, to be informed that he is allowed free access to a skilful physician, for the healing of diseases from which he is entirely free? Is it good news to a man that owes nothing to any one, to be assured that an opulent and gener- ous friend is able and willing to cancel all his debts? Surely not. If mankind be not in a state of sin and misery, to hear of the toilsome life and suffer- ings and death of the Son of God, would be afflic- tive in the extreme. That so illustrious a person- age should abase himself so low, and endure such exquisite and protracted agonies in vain, would, were it a fact, be sufficient to cast a gloom over the face of the universe. If we are not guilty, we do not need pardon and consequently cannot need a Saviour either to procure or dispense it. If we are not guilty Christ is dead in vain. And is it possible for any one who believes in the Divine mission of Jesus Christ, thus to blaspheme the Wisdom and the Love of God his Maker? 2. The doctrine of regeneration furnishes ano- ther irresistible evidence in support of the proposi- 70 THE ORIGIN OF SIN. t'ion of the text. No doctrine is more clearly taught or more strongly inculcated than the ab- solute necessity of regeneration, or a change of heart in order to salvation. Our Saviour express- ly assures us that, except a man he born again^ he cannot enter into the kingdom of God. Now, un- less we are in a state of depravity, this requisition must be not only unnecessary but quite absurd. If we are by nature the children of God and in a state of complete innocence, nothing would be necessary in order to our complete and everlasting happiness, only, that our innocence should be preserved un- tainted. Surely the Wisdom of God could readily adopt every requisite measure for this purpose. — And in that case there would be no occasion either for regeneration or a Saviour. 3. The scriptural doctrines of human impotency, and the absolute necessity of supernatural grace in order to our deliverance from the pollution and power of sin, furnish another source of plain and conclusive arguments to establish the depravity of human nature. What are we to understand by this impotency? Any want of natural power to execute the hearty purposes of the mind? No; it is the want of a will — It is the want of a heart — Na- tural faculties are not wanting. — We have un- derstanding, we have a will, we have affections; we have every faculty which the love and the service of God require, had we only the heart THE OllIGIN OF SIN, 7f to exercise them. And since no man has such a heart by nature, since it must be obtained, if obtained at all from God, and that in the way of mere grace, it evidently follows that no man is now in a state of unsullied innocence by nature, or in other words, that we are all by nature in a state of depravity and guilt. Thus we may see that the various offices of the Holy Spirit; his enlightening, sanctifying and invigorating influ- ences, as well as the doctrine of salvation by super- natural grace, all conspire to establish the mortify- ing truth contained in our text. But if the express testimonies of the Holy Scrip- tures confirmed by the most important doctrines af the gospel, be thought by any one insufficient to es- tablish the universal degeneracy of our nature, turn your eyes upon the system we inhabit, and say; Is it credible that such an imperfect and perishable system was intended to be the abode of man in a state of perfect obedience? Why such incessant la- bour for a subsistence, wiiich might have been af- forded by the spontaneous productions of a fertile soil? What are we to think of poisonous plants and venomous serpents? What is the meaning of earthquakes, famines, the desolating volcanoe, and the wide wasting pestilence? Surely nothing but sin could arm the elements against our peace. — What are we to think of the numerous and sore af- flictions of this life? Can it be just thus to afflict -72 THE ORIGIN OF SIN. the innocent? Are not these afflictions striking evi- dences of human guilt? So they appear to me. I will, however, readily acknowledge that they are not in my opinion the most conclusive in this in- teresting case. No; it is not so much poisonous plants and venomous serpents, or the wide wasting pestilence, or any, or all the convulsions of the world of nature, as the envenomed tongue, the conta- gions of vice and the moral desolations of sin that appear to form the most irresistible evidence of hu- man depravity. What is the earth itself but a great aceldama, -a field of blood? Surely when the streams are thus polluted the fountain cannot be pure. O shame to men Devil with devil damned firm concord hold, Men only disagree of creatures rational. Waiting each other to destroy. And can such creatures be in a state of unsullied purity? It is impossible. But do we need such a variety of evidences in so plain a case? A careful attention to what passes in our own breasts might, it appears to me, be abundantly sufficient. Who is most disposed to set himself in opposition to this doctrine? The most upright of the sons of men, the genuine Christian, — whose heart burns with love to God and dilates with the most generous be- nevolence to his fellow-men? No: my brethren. Of all men on earth he has the most humbling THE ORIGIN OF SIN. 73 views of his own natural depravity. Most sensibly does he feel and most pathetically does he lament a law in his members warring Tigainst the law of his mind. 0 ivr etched man that I am, who shall deliver me from the body of this death! No; it is the man whose heart is not right with God, who is most disposed to call in question his own depra- vity. But a little attention to what passes in his own breast might readily convince him of his error. Let us, my brethren, endeavour to form the least imperfect, since we cannot form perfect ideas of the attributes of God our Maker. There is none in heaven or on the earth who may he likened unto him. If all the wisdom and the virtues of all men and all angels were united in one person, it would fall infinitely short of the perfections of God. What then ought we to think of a heart in which there is no love to God — no love to infinite amiable- ness? Is it possible that such a heart should re- tain unimpaired the original traces of the image of God? It is impossible. Such a heart must most assuredly be sadly disordered, desperately ivicked. And such is the heart of every man by nature. Take a view of the general conduct of our fel- low-men upon the earth. What is the chief object of their pursuit? The favour of God their Maker? No: it is for the most part some earthly good — very often some hurtful vanity under the name of 2:ood. And when the laws of God come in compe- n 74 THE ORIGIN OF SIN, tition with some earthly delight — Nay, I might say, when the laws of God and his honour come in competition with some guilty abominable passion, the latter is commonly preferred to the former. And can a stronger evidence of human depravity be re- quired? Why do any set themselves in opposition to the laws of God in any instance? They are all holy, just and good. And is it possible for any man who would rather violate the Divine law, and conse- quently set himself in direct opposition to God's holy government, than deny himself a sinful gratifi- cation, to have a good heart? Surely not. When this is the case, there can in a moral view, be no sound- ness from the croiun of the head to the sole of the foot. When this is the case the whole head must he sick J and the ichole heart faint. Do the arguments nowadduced appear to any weak and inconclusive? No one will, it is hoped, under- take to say that enmity to God, or which is the same thing, the want of love to him is not a sufficient evi- dence of moral depravity. This would itself, form an irresistible evidence of the fact. For, were not the mind miserably blinded and the heart sadly disordered by sin, it would be impossible for any one to entertain a doubt in so plain a case. Is it then the fact, which any one is disposed to call in question? Let him carefully attend to the various exercises and all the most affectionate THE ORIGIN OF SIN. 'V^ desires of his own mind. Is it natural and easy for you or for me to seek our supreme happiness in God our Maker, and the sublime exercises of de- votion? It is not. The flesh which lusteth against the Spirit even in the consecrated breast of a Chris- tian, is to him a satisfactory evidence of the reverse. And with respect to those who expect their chief happiness from earthly enjoyments, this circum- stance alone ought to convince them, that to un- tainted innocence they cannot possibly have the shadow of a claim. To love the creature more than the Creator must certainly be exceedingly criminal; can be nothing less than idolatry. What- ever we love most, and from which we expect our chief happiness, must be our God. And now may I not be permitted to ask every individual in this assembly; Do you find it easy and natural to de- light in tiie God of heaven as your chief good? Is it natural and easy for you to love him supremely and your neighbour as yourselves? If so, it must certainly be equally so to obey his Jaw«; for they are all holy and good, the copy , of his holy perfec- tions. Is there then no instance in which you find it diificult to render a perfect obedience to the law of your Maker? No instance in which you omit known duty, or do what you know to be wrong? I cannot suppose that any will undertake to answer these interrogatories in the affirmative. No, my brethren. Conscience if suifered to speak 76 THE ORIGIN OF SIN. out will tell every man that he is a sinner, a griev- ous offender. Miserable condition this! And is this really the state of human nature? What a solemn overwhelming reflection! What if we should die in this state — with a heart set in op- position to God our Maker and utterly disqualified for happiness in a future life! Here there may be some satisfaction in the gratifications of carnal ap- petites, and the exercises of the most impious affec- tions. But this will not be the case in a future state! There no objects of sensual desire exist. — The impious and unsocial affections will indeed have in a future state the most unconfined ca- reer. But this will be no satisfaction, no ad- vantage to the wicked. No; it will be a great aggravation to their misery. Did the man who now ventures to blaspheme his Maker, see what a great and just God he is setting at defiance, the view would be absolutely overwhelming. Did the ma- licious and unjust perceive in their extent the con- sequences of their crimes upon their own peace and happiness even in this life, they would shrink from them with horror. In a future state, the darkness resting upon the atrocity of guilt will be dispersed, and then will be exhibited to the transgressor's astonished view that God whom he has offended, and all the horrible consequences of his crimes throughout an endless duration. THE ORIGIN OF SIN. 77 But though it will be readily acknowledged that man is now in a state of sin as well as nnisery, yet it may be alledged that human depravity is not na- tural— that it is the result of bad example or a de- fective education. That much of the wickedness now abroad in the earth ought to be ascribed to these sources will readily be conceded. But why is it that bad, is generally so much more efficacious than good example? Are not reason and conscience and genuine honour, and happiness, both in this life and that to come, on the side of virtue? Most un- doubtedly they are. How then does it happen that the former has prevailed in every instance? If man were merely the creature of education and example, when these are good, our youth would be uniformly virtuous, — would fear God and obey his holy laws. But do we not evidently perceive that children en- joying all these advantages manifest the same per- verse natural dispositions with others? This is too evident to be denied, and consequently a sufficient refutation of the vain pretence under consideration. No: it is not entirely from education or example that we derive our wicked propensities. In this way they may, and indeed too often are, very much increased; but to ascribe their origin to this source is to set at defiance the evident results of universal experience, as well as the express declarations of the Holy Scriptures. Children who have the best example set before them from their very infancy, 78 THE ORIGIN OF SIN. from the earliest dawn of the mental ray, discover fiuthful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners. That it is our indispensable duty to repent of our sins, and wherein we have done iniquity, to do so no more, appears to bean evident dictate of the light of nature. But whether God will be gra- ciously pleased to forgive our transgressions, upon our repentance and amendment of life, or in any way; the light of nature cannot inform us. Miser- able situation this! To be making constant and hasty advances to our final destiny, without having it ia our power to know what that destiny is likely to be! To perceive ourselves liable, every moment, jtp be torn away from all the enjoyments of ,tkis 104 "J^HE GOSPEL life, without knovving how to secure a happy im- mortality! Such, my brethren, is the situation of apostate man on earth, without a revelation from God himself, to clear up his doubts, and point out the way in which a sinner may be saved. But, blessed be God! we, are not left in this state of un- certainty and doubt. Such a revelation has been afforded us? Yes, my brethren, This is a faithful saying and worthy of all acceptation, that Christ J^sus came into the world to save sinners. It seems hardly necessary to observe, that by the term. Faithful saying, we are to understand the Apostle to mean, the report of the gospel, or the gldd tidings of salvation through Jesus Christ. — And, that this report is ivorthy of all acceptation, I shall in dependance upon divine assistance endea- vour to show in the following discourse. ^^"TOe ' 'gospel i-eir^yt !§ ivorthy of fill ttcceptatiou 1Bie6a6s?e ii is a fdithfiit laying. It is hot ft cunning- ly' dewsed fable: hat a well attested fact, a glo- rious reality. And this is what we want. In the tittie of health and prosperity, it is, indeed, commbil ft)t'the children of men to Test their eternal interests upon the general mercy of God, upon Some unsup- {)oftea conjectures, or presumptuous hope: but in the time of deep iaffliction; and especially in the hour ot" death, we shall need something more than conjecture and unsupported hope. When We shall find ourselves just about to close our eyes upon this WORTHY OF ALL ACCEPTATION. 1]3 amidst such a profusion of his benefits as we receive every day, to call his beneficence in question? Why did he either call men or angels into existence? Was it on account of any advantage, he expected to derive from the work of his own hands? No: it was not that he might receive any thing from them: but that he might be glorified in communication made to them. Why did he bring into existence the admirable system we inhabit? Are the tints of a flower, or the fruits of the earth, or the splendour of a star, any thing to him? No, it was for us he laid the foundations of the earth and garnished the heavens. It was for us that he spread out beauty and grandeur over the face of the visible creation. Why does he load us daily with his benefits? Does he need our praise and thanksgiving? Far from it. Very poor, very inadequate are the best returns we can make for the blessings of his goodness. It is that his goodness may lead us to repentance. And even when he afflicts us, he has the same be- neficent purpose in view. Thus all the laws of God, and all the dispensations of his providence, whether prosperous or adverse, are calculated for our advantage. And must it not be exceedingly crim- inal to counteract all the energies of the divine goodness to us? Can you, my brethren, consider what God has done for you, and what you have done against him, and against yourselves, and not tremble? What would you think of a miserable 16 114 THE GOSPEL mortal, who should blaspheme God or any of his adorable perfections? You would not surely con- sider him as an offender of a very inferior grade. Now every voluntary offender blasphemes, either the wisdom or the goodness of God: For, whatever the understanding may suggest, the language of the heart in this case must be, The law I am trans- gressing is not good for me. This is certainly the same thing, with impeaching the wisdom or the goodness of its divine author. And this is, by ne- cessary consequence, the same thing as to say " There is no God.^^ For if the being we call God, be defective either in goodness or wisdom, he is not God in the proper sense of that term — not a Being of infniite perfections. And wliat are we, my brethren, to think of the state of a sinner, capable of all this atheistical im- piety.^ Surely, he must be in a most perilous sit- uation. Surely, he must stand in the most ab- solute need of a pardon, from that God against whom he has sinned. And this pardon the gospel of Christ offers to him. Nor is it possible to obtain it in any other way. Such a transgressor must also stand in equal need of grace, to sanctify his na- ture, and qualify him for the holy enjoyments of heaven. And this grace can be obtained, only through the gospel of Christ. And do we need any further proof, that it is worthy of all accepta- tion? WORTHY OF ALL ACCEPTATION. ] J 5 Thus we may see, that, if it be necessary to be happy in a future state; if it be necessary for us to escape the everlasting wrath of God, the salvation of Jesus Christ must be indispensably necessary for us; must be worthy of all acceptation. It will not I hope be necessary to describe the terrors of the Lordy in order to shew that they are too terrible for us to endure: or the joys of heaven, to show that they are worthy of our attention. Instead of dwelling upon subjects so common and familiar, I would observe: That the gospel is worthy of all acceptation, be- cause it is perfectly suited to an otherwise hopeless case. The law we had broken, our Redeemer has perfectly fulfilled; and the penalty to which we have become obnoxious, he has endured to the very uttermost. So that God can now he just and the justifier of the guiltiest sinner who believeih in his Son. But we can no more believe, in our own strength, than render a perfect obedience to the law of God. Nor is this required. We are requir- ed to believe in Christ, not in our own strength, but as assisted by his grace. He is mercifully pleased to send his Spirit, to convince us of sin and of right- eousness and of judgment. Nor is the believer left to make his way, through hosts of powerful and op- posing enemies in his own strength. No: the pro- mise is " As thy day is, so shall thy strength be. T will never leave thee nor forsake thee.'''' IIQ THE GOSPEL The gospel of Christ h worthy of all acceptation^ because it is worthy of God, as well as perfectly suited to the miserable condition of man. Here the wisdom of God shines conspicuous. Here divine justice is arrayed in all its majesty, at the same time that mercy appears in all its glory. Here the sanc- tions of the divine law have their full efficacy, at the same time that the transgressor is preserved from destruction. And are not these observations suffi- cient to show that the salvation of Christ is tvorthy of all acceptation? Need I mention the miseries from which it will preserve, or the blessedness to which it will exalt all its subjects? These representations may be supposed to be quite familiar to your minds. In a word, there is nothing grievous or afflictive from which it will not preserve or in a short time deliver — nothing great or good — nothing conducive to the dignity or happiness of man, which it will not secure and confirm. It has the promise of the life that now is, and of that which is to come. And I must be permitted to add, it is a free salvation — free as the air in which we breathe — free as the light of the sun which shines without discrimination upon the just as well as the unjust. And now may I hope that these considerations will prevail? Will any any of you reject a salva- vation, so worthy of God and so perfectly suited to your case? Will any of you disobey the express command of God your Maker, and slight the most WORTHY OF ALL ACCEPTATION. ||7 astonishing exhibitions of his grace? Consider the expense at which this salvation has been procured. There is something absolutely overwhelming in the thought! It was bought with blood; with blood divine; with the blood of our innocent Redeemer. A price of infinite value! And will you slight or reject it? Do it not. Consider what you will lose, and that forever. Consider the abyss of misery into which you will plunge your own souls if you do — and be wise. May I then hope that these considerations will prevail with every individual? I cannot help fearing the reverse will be the unhappy case, with some of you. And must I give up an individual to ever- lasting destruction? 0 that my head were waters and my eyes afountam of tears, that I might weep day and night over the insensibility and infatuation of impenitent offenders! / call heaven to record against you that life and death, the blessing and the curse have, once more, been set before you. O that you would all without exception choose life, that you may live, and be happy in the salvation of your Divine Redeemer forever! SERMON VII. GLORYING IN THE CROSS. Gal. vi. 14. But God forbid that I should glory save in the cross of oui- Lord Jesus Christ. The doctrine of justification through the merits of a crucified Redeemer, is justly considered a fundamental article of the Christian faith. And it is an article, to which great opposition has been made, by the enemies of our holy religion. It is not, however, from open and avowed enemies, that the Church has most to apprehend. No: it is from the hands of her professed friends and teachers, that she has received the deepest wounds. Against all the machinations of the former, she will be up- on her guard; but when the latter undertake to subvert the true faith, under the specious pretence of purifying it from all adventitious admixtures, their 120 GLORYING IN THE CROSS. insidious attempts are often attended witli great success. And, such appears to have been the case in the Church of GaJatia. Her teachers had caused her to err from the simplicity of the faith, as it is in a crucified Redeemer — endeavouring to bring her into bondage, to the abrogated rituals of the Jewish law. And, this they did, not from their own conviction it seems; but, that they might con- ciliate the good will of the persecuting Jews, and on that ground secure to themselves all the respect from persecuting heathens, which they were dis- posed to pay to the Jewish name. This simple statement of the case, to which the Apostle had an evident reference in the words of our text, will be sufficient to account for any thing that migtit, at first view, appear abrupt in his man- ner of treating those Judaising teachers. When an unenlightened heathen, or any other man, proposes, in the spirit of candour, his objections to the cross of Christ, he is certainly entitled to a respectful at- tention. But, when Christian teachers endeavour to subvert the faith of a crucified Redeemer out of fear of persecution, or from an idolatrous regard to their own reputation in the world, they can have no just claim to similar attention. It might, also, be observed, that the moment the Apostle turned his at- tention to the method of salvation through a suffer- ing Redeemer, it seems to have opened to his view, in such lustre, as scarcely to allow him leisure GLORYING IN THE CROSS. 121 for a more argumentative discussion of the subject. In holj disdain, therefore, of conduct so disingenu- ous and base, and in utter defiance of all objections from every quarter, he boldly avows the object of their disgust, as the subject of his greatest triumph. God forbid that I should glory, save in the cross of our Lord Jesus Christ. And it is to a few observa- tions, with a view o\^ vindicating this holy resolution, that the attention of this audience is respectfully solicited. In what else, my brethren, can a miserable apos- tate sinner have a right to glory! Not surely in himself, in his own righteousness, or wisdom, or strength. Man was, indeed, in his first and best estate, a truly dignified creature. His understand- ing was clear as the light of heaven; his will was pure and holy; and all his passions and affections were directed to their proper objects, and in a state of perfect harmony. Yes; man was originally made in the image of God his Maker; holy as he is holy. But this is not his present state. Look abroad throush the earth we inhabit. Can it be supposed, that so inhospitable a system was intended as the residence of creatures in a state of perfect inno- cence? It is, certainly, reasonable to believe, that our earth has undergone very material changes, in consequence of the deep apostasy and guilt of its inhabitants. What are we to think of the numer- ous and heavy afflictions of this life? Would in- 17 122 GLORYING LN THE CIIOSS. nocent man be bom to trouble as the sparks fly up- wards? No. To suppose this, would be an im- pious reflection upon the goodness of our Maker. But, we are not left to rest a matter of such impor- tance, merely upon these evidences, conclusive as they appear to be. Were man in a state of inno- cence, he would most assuredly love the Lord his God with all his heart, and his neighbour as him- self. But this is not the case. For did he love God supremely, he would certainly render a cheer- ful and unreserved obedience to all his holy laws. And did he love his neighbour as himself, he would in that case, do to others as he ivould have them do unto him. Every instance then, of impiety towards God, or injustice towards our fellow-men, forms a conclusive evidence that man is not now in a state of innocence. Yes, my brethren, the blasphemies which daily insult the heavens, the curses denounc- ed against the life and soul of a brother, with all the innumerable instances of fraud and injustice towards our fellow-men, form so many con- clusive evidences, that our glory is departed; that we are in a state of deep apostasy and guilt; and, consequently, that we have no reason to glory in our own righteousness. Nor can any man have a right to glory in his own wisdom or strength. For the world by wisdom knew not God. Nor can he, by any exertions of his own, secure himself either against the miseries of this life or those of a future GLORYING IN THE CR0SS. ]23 State. No, my brethren, we have nothing of our own in which to glory. For we have nothing of our own to defend us, either from the fear or ar- rests of divine justice. The crown is fallen from our heads. Wo unto us for we have sinned. But in the cross of our Saviour we may glory: for. It affords a most interesting and instructive exhi- bition of the love of God to our guilty race. Placed in this obscure corner of the universe, far from the throne of his glory, and exposed to so many heavy and protracted calamities, we might have been led to call in question his regard to our welfare. Nay, we might have found it difficult to determine, whether it was that we might be happy or miserable, that we have been brought into existence. The works of nature do, indeed, afford a variety of very in- teresting exhibitions of the divine goodness. But these exhibitions are intermixed with such awful manifestations of the divine displeasure, against our guilty race, that it is not easy, by the light of na- ture, to arrive at any well grounded confidence, in the good will of God towards us. That we have sinned, and come short of the glory of God, we know. And this is the same thing as to say, we have forfeited all claim to his favour. Nor, can we, from all the bounties of a common Providence obtain any satisfactory evidence, that it will be possible for us upon any terms, to secure, the for- giveness of our transgressions. But, when we turn 124 GLORYING IN THE CROSS, our attention from the varied influence of the ele ments of nature upon our happiness, to the cross of Jesus Christ, what a most instructive scene opens our view! If God so loved the ivorld, as to give his own Son to expiate our crimes, hoiv shall he not ivith him freely give us all things? What a joyful — consoling reflection! That the ever blessed God, who needs not our services, nor the services of the most exalted order of angels, should thus merci- fully interest himself in our behalf! How astonish- ing is the reflection! Well may angels stoop down, that with the profoundest attention they may contemplate the glorious scene; the stupendous display of divine mercy. Despisers of the cross of my Saviour! who will deliver you from the fear of future punishment? What will appease the an- guish of an accusing conscience; support you un- der your afflictions; and turn your eyes undaunted on the grave? Will the faint emanations of the general goodness of God to our apostate race; ema- nations which seem almost absorbed by the thick clouds which surround us, give you rest and peace? After you deduct the inevitable calamities of life from its enjoyments, will the scanty balance of hap- piness, if indeed, such a balance can be found, give you any assurance of happiness beyond the grave? It is impossible. Miserable situation for a reflect- ing mind! To stand tottering on the verge of the eternal world, without any security against a GLORYING IN THE CROSS. ] 25 wretched immortality; any satisfactory evidence that God will be mercifully pleased to forgive sin upon any terms! Such is the miserable condition of the despiscrs of the cross of Christ. But how, perhaps, it will be enquired, can the sufferings of an innocent person in the room of the guilty, secure us from future punishment? It is not, my brethren, necessary for us to comprehend the reasons of this mysterious dispensation. It is enough for us to know, that it is the will of God to extend mercy to miserable offenders of our guilty race, in this way. It is but little we can know, eitiier of the works of God, or the dispensations of his Providence. His ways are in the deep waters^ and his footsteps none can trace. I would ask the objectors to this glorious device, whether they are dis])osed to consider it most for the honour of the God of heaven to consign to inevitable destruction the whole human race without exception, or to open a way for their restoration to the favour of God? The former, they will not, surely, undertake to affirm. And, will any one venture to maintain, that it is consistent with the Justice of God to re- ceive a guilty offender into favour, without any satisfaction for his offences? Suppose the Ruler of a little spot of earth which we denominate a kingdom or a state, were to proclaim universal pardon to the transgressors of the civil law, what would be the consequence? Great anarchy and confusion most 126 GLORYING IN THE CROSS. uudubitably. Now the government of God em- braces all earthly governments, and worlds in the widely extended universe. And as man is the same creature under the divine, that he is under human government, have we not then reason to ap- prehend that universal license to commit iniquity in the former case, would be as fatal as in the latter? Yes, my, brethren, and more so, it appears to me. Though a man were released from all the penal sanctions of human laws, he might nevertheless stand in awe of a divine sanction: but if the latter be taken away, the daring transgressor will not, there is reason to apprehend, be much afraid of the former. What is death, to one who has nothing to fear beyond the grave? But not to insist upon observations of this nature, it will be sufficient to show how the interposition and sufferings of our Redeemer are calculated to make a satisfaction for human guilt; or in other words, to support the honour of his holy throne, at the same time that mercy is extended to the trans- gressor. And, in order that this interesting sub- ject may appear in a just light, it will be proper to consider attentively, the design of the penal sanc- tions which the God of heaven has been pleased to annex to his law; or why he has determined to punish the children of men for their transgressions. It cannot, surely, be because he delights in the miseries of his creatures. This is utterly inconsist- GLORYING IN THE CROSS. 227 ent with all just ideas of his beneficence: it must be, for some beneficent purpose that he inflicts any punishment upon his own moral offspring. It must also be with the same benevolent design that he has given us a system of laws, and condesctuds to ex- ercise any government over us. For it is impos- sible that he should stand in any need of either men or angels, in the character of either subjects or ser- vants. Thus we may see that whatever purposes beyond our comprehension, our great and good Creator may have to accomplish by us, all the dis- pensations of his Providence towards us, may be considered as having an express reference to our advantage. And, can it be of any consequence to us or to the universe, what measures he is pleased to employ for this purpose, provided they are cal- culated to accomplish that end? Look abroad through the world of nature, and you will often find that many important purposes are brought about in a very unexpected way. When a pestilential air is to be purified, not only the salutary breeze, but tempests also, and sometimes wide wasting hur- ricanes are employed for that purpose. Nor is it, by any means, uncommon for a raging fever or some excruciating pain, to be excited in the human system, with the merciful intention of rescuing it from the grasp of some dangerous disease. And thus is it also, in the moral world. Often are severe and desolating judgments employed for the reform- 128 GLORYING IN THE CROSS. Jition of a guilty nation. Nor is it exclusively in the way of mere doctrinal instruction, and the gentle influence of Divine grace upon the heart, that individuals are reclaimed from the error of their ways. How often are our temporal posses- sions wrested from us, or some dear friend or rela- tion laid in the dust, that we may be taught to ex- pect our happiness from the everlasting Jehovah, and not from any mortal enjoyment. [People of Richmond! why have so many of your beloved citizens, so many of your friends and relations been lately removed by a most tragical disaster?* Was it a mere accident, think ye? This is impossible. For the Great Creator certainly governs the world which he has made. And if he superintends the fate of nations and extensive com- munities, he must necessarily superintend the fate of the families and individuals also, of which nations and larger communities are composed. And are we then to consider this calamitous visitation as an instance of pure vindictive displeasure? No, my brethren. The cheerful light of the sun and the rich variety of blessings daily bestowed upon us by a beneficent Deity, forbid the impious idea. The afflictive scene was no doubt intended to assist us in getting our affections detached from the things of this transitory state and set upon things above.] * The burning of the Theatre in 1811. GLORYING IN THE CROSS. J 29 And have we any reason to complain? Ought we to think it strange, that the Great Creator should employ unexpected measures in order to reconcile the world to himself, and thus to preserve miserable offenders from final destruction? Most assuredly, we have not. If from the closest atten- tion it is in our power to pay to this interesting subject, the measures adopted for our salvation, shall appear calculated, as far as we can judge, to accomplish that great object, this surely is all we have a right to recjuire. And that this is, in fact, the case, may, it appears to me, be made very evi- dent in a few words. To what is the perverse conduct of guilty of- fenders to be ascribed? Is it not in a great meas- ure to the want of consideration? Did guilty transgressors seriously consider the tendency and ultimate consequences of their impious conduct, would they persevere as they do in the way of ruin? Certainly not. And is it possible for the most insensible offender on the face of the earth, really to believe, that the Great Redeemer died for him, and yet not be led to enquire, What have I done? How great a transgressor must I be? What incomprehensible evil must there be in sin? How extremely perilous must my situation be, when such a sacrifice was necessary for my par- don! Could the boldest transgressor on earth per- ceive his guilt, and his danger, as they aie exhibit- 18 ]30 GLORYING IN THE CROSS. ed to our view in the cross of Christ, can it be sup- posed that he could persevere in his guilty course of life a moment longer? No, he could not do it. Could the highwayman see that the villainous in- roads he is making upon the peace and property of his fellow-men, will bring him to an ignominious end, would he go on adding crime to crime, as he does. No; it is the hope of impunity that embold- ens him to do this. Did the debauchee see him- sfelf, as he will shortly appear to all: could he properly realize his lost reputation, his broken con- stitution, his exhausted spirits, and his premature grave; would he launch out into those excesses which cannot fail to have so fatal a termination? This is scarcely to be supposed. But especially, could transgressors of every name only form cor- rect and impressive ideas of the infinitely more tragical consequences of sin in a future state, would they harden themselves in their trespasses, and re- fuse to be reclaimed? It seems to be utterly im- possible. Who can bear the thoughts of lying down in everlasting sorrow and despair? Now in the Cross of Jesus Christ, we have a most awful and impressive view of the consequen- ces of a sinful life. Since God spared not his own Son, when standing in the stead of sinners, will he spare a finally impenitent transgressor? Most assuredly he will not. And, could we bear up under that weight of wrath which fell so heavy GLORYING IN THE CROSS. 13 ] on him? Behold him in the garden of Gethsemane, overwhelmed with a load of insupportable sorrow, bathed in tears and blood, and let your own hearts suggest the proper reply. With the nature and consequences of sin as exhibited in the Cross of Christ full in view, it seems scarcely possible for any one to harden himself in a course of deliber- ate impenitence and unbelief. It is, however, enough for us to show, that the cross of Christ has a powerful tendency to induce us to act a very different part. And this, it appears to me, is abund- antly manifest, from the observations already made upon this subject. Whatever transgressors may do, sure 1 am that the awful scene is happily cal- culated to make deep and lasting impressions of guilt, upon every reflecting mind and susceptible heart — happily calculated to induce each of us to resolve, that whatever others may do we will not persevere in a course of sin — will not venture one step nearer the pit of destruction. Neither the waters of the general deluge, nor the flames of Sodom and Gomorrha, nor all the earthquakes, famines and pestilences in the world — no: nor all the vaults of darkness and despair, can aflord such an awful and impressive view of the perilous situa-^ tion of impenitent sinner, as the cross of Jesus Christ. And what merits particular attention is, that as far as natural means can be efficacious, this astonishing scene is happily calculated to inspire 132 GLORYING IN THE CROSS. the heart with love, as well as with awe. It is not, my brethren all the thunders of Sinai; no, nor all the terrors of the infernal Tophet, that can change the heart and give us the tempers and dispositions which are indispensably necessary to qualify us for the pure enjoyments of the heavenly state. But the astonishing displays of the mercy, the grace, and the love of God presented to our view in the cross of Christ, must have a powerful tend- ency to melt the heart, into all the pious sensibili- ty of the most cordial aifection. And as it is the means which Divine wisdom has instituted for our salvation, we have, certainly, much reason to hope that while we contemplate with solemn attention the astonishing scene, the great author and fin- isher of Jaith will render it effectual. Yes, my brethren, the preaching of the cross is, to them who pay to it a proper attention, ^/^e wisdoui of Godf and the power of God. God forbid that I should glory save in the cross of our Lord Jesus Christ. If, however, any of our guilty race should re- fuse to pay such attention to these instructive, these awakening, and these transforming exhibitions of the Divine perfections, the cross of Christ is not to blame. It was never intended to be efficacious in the salvation of those who turn from it, in dis- dain; or with thoughtless levity. The cross of Christ will, nevertlieless even in their case, answer an important purpose. For while it becomes to GLORYING IN THE CROSS. 133 them the savour of death unto death, their aggra- vated ruin will be rendered an instructive example to others. Does this seem hard? If any choose to reject the blessings of tiie gospel, is it not reason- able that they should be permitted to do so? It will not, surely, bealledged that any one should be forced to be happy. How is it possible for any one to be forced to believe in Jesus Christ? Where there is a disposition, there is no occasion — no room for force. And where the disposition is wanting, no force could avail. But why have not all men this disposition? You might as well ask, Why were angels and men constituted free agents? If life as well as death be set before us, with every assis- tance afforded which we can reasonably expect, to enable us to choose life, is it not enough? And surely it ought not to be considered strange, that the destruction of voluntary transgressors should be made an instructive example to others. It is so in civil governments. While the criminal dies for his transgressions, he is made a solemn warning to others. And it is so, also, in the natural govern- ment of God, or in the ordinary dispensations of Divine Providence. While the debauchee becomes a martyr to his intemperance, his tragical fate is a solemn admonition to others, to avoid those guilty courses which have been so fatal to him. And it would certainly be impious to complain, because the God of Religion is the same with the God of nature. J34 GLORYING IN THE CROSS. The knowledire of God must, certainly, be ot the greatest importance to an intelligent creature. And it is, as appears to me, in the dispensations of gospel mercy, and particularly in the person and mediatorial character of Jesus Christ, that he is known to the greatest perfection. Far, indeed, am I from affirming that the apostasy and recovery of man ought to be considered as necessary for this purpose. We may, nevertheless, safely affirm that angels never knew as much of God before. It will not, surely, be imagined that any inno- cent creature in the universe would take encourag- ment, to rise up in opposition to the laws and go- vernment of God, from a view of the way in which mercy is extended to guilty sinners of our apostate race. No, my brethren; a pardon bought with blood, with the blood of the Son of God, must have a very different tendency; must have a tendency to confirm the innocent in their resolutions of perse- vering obedience, at the same time that a most as- tonishing manifestation of the grace and mercy of God is presented to their view. God forbid that J should glory, save in the cross of the Lord Jesus Christ. This is an exclamation, in which all the earth ought to unite with the Apostle of the Gen- tiles. Nay, when the mystery of God shall be finished, and the glorious device of salvation through a crucified Redeemer shall be universally known, it would not, it appears to me, be extravagant to GLORYING IN THE CROSS. |35 suppose that this joyful acclamation, will resound from all the abodes of innocent and happy immor- tals through the widely extended universe. But is it not very astonishing that the innocent Redeemer should suffer for guilty sinners of ourapos- tate race? How astonishing soever it may be — for the innocent to suffer for the guilty is far from being an uncommon case. How often do parents, and sureties, and friends suffer in consequence of the conduct of the guilty. Nay, more than half the calamities of human life appear to originate in this source. True; but not in a penal way — not to make satisfaction for their transgressions. It is, nevertheless, under the government of the same righteous Governor of the universe, who never does any thing amiss. And the atoning efficacy of our Redeemer's sufTerings is, certainly, so far from being an objection to his cross, that it is one of the strongest arguments which can possibly enter the heart of man in its favour. But would it be right, would it be consistent with the laws of eternal justice, for an eartidy judge to accept of an innocent in the room of a guilty life? By no means. This would be an evident perversion of justice. No man has a right to dis- pose of the life which he has received from the great Creator, at his pleasure. Nor has any man power, either to raise himself from the dead, or reform the ransomed criminal. Could he do all this, no govern- 23() GLORYING IN THE CROSS. ment on earth would have a right to refuse such a generous substitute. And our Redeemer had a right — had power both to lay down his life, and to take it again; and, what merits particular attention, he has power to reform the ransomed criminal and render him a good citizen, both of earth and of heaven. It is, therefore, easy to see that the boast- ed objections to the cross of our Saviour, which have been so often proposed with so much assurance, have really no weight — do not bear upon the in- teresting case. God forbid that I should glory, save in the cross of the Lord Jesus Christ. What! glory in the shameful, accursed death of the cross! perhaps some of you are ready to ex- claim. No, my brethren. In the cross of Christ there is really nothing shameful, nor any curse, ex- cept what he endured for us. We are so accus- tomed to unite in our ideas and language, the crime with its punishment, that it is neither uncommon nor improper to denominate punishment originating in guilt, shameful. But, strictly speaking, it is not the punishment, but the crime that is so. When a guilty criminal is attached to a cross, or suspended upon a gibbet, there is, strictly speaking, nothing infamous in this. The infamy consists in the crime that deserves such punishment, and not in the punishment itself. Even in the suiferings of a fu- ture state, there is nothing infamous. The infamy consists in the sins committed in this life, and not in GLOUYING IN THE CROSS. 137 the sufferings intended to counteract the ruinous ten- dency of his immoral conduct as far as it respects the happiness of others. Surely, then, if any one suffers innocently — suffers without having done any thing to deserve it, — without having committed any fault, it cannot be reproachful to him. Were an innocent citizen unjustly condemned to death, would he be entitled to less esteem on that account? Surely not. But should a man suffer not only in- nocently but meritoriously— suffer in consequence of his attachment to virtue and truth, it is so far fronv being to him a reproach, that it would be a great honour. He would be honoured as a martyr. — Should a man devote himself to death for his country —for the temporal advantage of his fellow-men, it is considered by all nations as honourable in an emi- nent degree. And if it be honourable to die for the temporal advantage of others, how much more so must it be to die for their eternal advantage, for the salvation of the soul? Thus we may see, that in the cross of Christ there is nothing of which the Apostle had any reason to be ashamed, and every thing which can constitute the justest ground for the highest exultation. For our Redeemer had done nothing to deserve to suffer. But he had done every thing to entitle him to the highest esteem, and the profoundest homage of the children of men.—' God forbid that I should glory, save in the cross of the Lord Jesus Christ! 19 SERMON VIII. CORDIAL FAITH. Romans x. 10. For with the heart man beJieveth unto righteousness. There is scarcely a man in the world so com- pletely abandoned, as not to acknowledge and res- pect the force of moral obligation, in some of its most obvious and important branches. That we ought to do to others as we would have them do unto us, is a sentiment deeply engraved on the heart of man. Nor is it possible for any one to live in deliberate neglect of this most reasonable duty, without being condemned by his own con- science as well as by his fellow-men. It will, also, be readily admitted by all who believe in the exis- tence of a God, that some regards are due from such creatures as we are, to the great Creator and governor of the world; that we ought to re- 140 CORDIAL FAITH. vere his glorious majesty, and uniformly obey all the laws he has been pleased to enjoin upon us; that we ought never to speak or even think of him with irreverence, or in any instance set our- selves in deliberate opposition to his holy will. — Nay, will it not, also, be admitted that we ought to love as well as fear the God who made us, and from whom all our mercies are derived? Nothing, surely, can be more reasonable than to love infinite amiableness, and that with a supreme affection. — What sentiments w^ould you entertain of a charac- ter who, instead of loving should hate God? Hate his Maker and his Benefactor! Is it possible for the most degenerate of our apostate race, to con- template such a character, without the most decid- ed disapprobation? Should any man perceive in himself, a heart set in direct opposition to the per- fections of God his Maker, would it not disturb bis peace? Would it not confound and overwhelm him? Or, should he be conscious that he is living in the deliberate violation of any of his most right- eous and equitable laws, would not his conscience accuse and condemn him as a guilty and wicked creature? How is it then, my brethren, that the children of men can live from day to day, and from year to year, in open and direct opposition to the gos- pel of Christ, to the great law of faith, and feel little or no compunction on that account? Are the claims which our fellow mortals have upon us so sacred. CORDIAL FAITH. 141 that we cannot violate them with impunity? And are no regards due to that great friend of man, who lias done more for us than any man ever did, or could do? When the great God condescends to address us in the light of nature, are we not bound to revere and to obey him? And are we bound to pay no respect to him when speaking to us by his Son, sent down from heaven at once to expiate our offences, and to give us a clearer revelation of his will? This surely will not be affirmed. We are conscious of guilt when we violate the moral law of God in whatever way it may be known to us; for we know, nothing but the want of a heart or dis- position can render us incapable of obeying this law. But many of the hearers of the gospel seem to suppose, that it may be entirely out of their power to obey the law of faith, how earnestly so- ever they may desire to do so. Now this appears to me to be a very dangerous error. And very happily do the words of our text seem calculated to correct it. For it is ivith the heart man helieveth unto righteousness; and consequently it must, also, be with the heart, that man disbelieveth to his own destruction. The term righteousness has, I believe, for the most part an evident reference to the moral temper and conduct of man. Here, however, it must mean the ivay appointed by God for a sinner to become righteous in his sight: or which is the same thing, 142 CORDIAL FAITH. the way which lie must take to obtain forgiveness of sin and eternal life. This will appear very evi- dent from the following passage: — " By the deeds of the law there shall no flesh he justified in his sight. But now the righteousness of God ivithout the law is tnatiifested. Even the righteousness of God which is by faith of Jesus Christ imto all and vpon all them that believe. Being justified freely by his grace through the redemption that is in Christ Jesus. Whom God hath set forth to be a propitia- tion through faith in his blood, to declare his right- tousness for the remission of sins that are past. — That he might be just and the justifier of him which helievelh in Jesus.''^ From this passage we may learn, not only that the term righteousness in our text has an evident refei"ence to the way, the only way which a sinner can take in order to become righteous in the sight of God, or which is the same thing, the onlj^ way which he can take to obtain the forgiveness of sin and eternal life; but, also, that faith in Jesus Christ is the only way ap- pointed by the great Lord of the universe for that great purpose. Salvation by the works of the law is become impossible for us sinners. By the law is the knowledge of sin. Faith in Jesus Christ is the only way, which it is in onr power to take, in order to obtain an interest in the favour of God, and final deliverance from the ruins of the i'ail. And, blessed be God! it is a way worthy of all CORDIAL FAITH. |43 acceptation — a way perfectly suited to our impo* tency, as well as to our guilt. For no hard or ri- gorous conditions are imposed upon us. A glori- ous salvation; just such a salvation as we need, is provided and offered to us in the gospel, ivitfioitt money and without price. And nothing is required, only that we should consent freely to receive, what is freely offered; or in other words that we should believe in Jesus Christ for that salvation, which we cannot procure for ourselves. Nor is there any thing hard to be understood, or hard to be ptrform- ed, in the work of believing, provided there be a will- ing mind. There is nothing lo hinder any one from believing in Jesus Christ, who is willing to be saved in the way of the gospel. For it is ivith the heart man believeth unto righteousness. And this is the sentiment, which I intend to illustrate and es- tablish on this occasion. In our text we have a very interesting represen- tation of the nature of saving faith — that faith which justifies a sinner and entitles him to eternal life. — ivith the heart man believeth unto righteousness. — Nor are we left at a loss to know what we are re- quired to believe. This is plainly stated in the preceding verse. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved.^^ Nor can any thing be more evi- dent than that a belief in the resurrection of Christ. 144 CORDIAL FAITH. involves a belief of the gospel history in general: — and particularly that God so loved the world as to give his Soti to be the Saviour of the world; and that he has done and suffered all that was necessary, in or- der to procure our salvation. And these great truths must be believed, not merely with the under- standing, but also with the heart. To believe with the hearty is heartily to approve of the truth to which the understanding gives its assent; or, it is to believe with tempers and dispositions correspondent to the nature of that truth. Now, that there is a wide difference between such belief and a cold in- tellectual assent, or a mere assent of the under- standing, is very manifest. It has, I doubt not, of- ten appeared strange to a large proportion of this audience, that any man possessed of common sense should suffer himself to become a slave to intoxi^ eating drink, and yet how common is this vice in our country! But, can it be a doubtful case, whether sobriety and temperance be preferable to so miser- able a thraldom as this evidently is? No, my brethren: they who have drunk deepest of the en- chanting cup, are, for the most part, fully convinced that a sober, temperate life, is better than that which they have been induced to live. But they believe not with the heart, with the moral tempers neces- sary to produce their reformation. Similar re- marks might be made with respect to the prodigal, who is wasting his estate and ruining his constitu- CORDIAL FAITH 145 tion in riot and debauchery. Nay, even the high- wayman who lives by rapine and phinder, is well persuaded, that an honest, industrious life, is abun- dantly better than the course he is pursuing. But he believes it not with the heart, with the disposi- tions necessary to induce him to abandon that guilty course of life. And thus it is, for the most part, with the hearers of the gospel. They be- lieve that God has raised Jesus Christ from the dead. They believe the gospel to be true, and that there is no other name given under heaven, whereby we can be saved: but they do not gener- ally believe with the heart — with a correspondent moral temper. And when this is the case, it is im- possible that the gospel should be attended with a proper efficacy upon their lives. We must, by no means, imagine that the moral influence of the gos- pel depends entirely, or chiefly, upon the strength of our belief, or the degree of our assent to the truth of the gospel. The lowest degree of assent which deserves the name of belief, accompanied by a correspondent moral temper, will prove effica- cious, whHe the highest, in which the heart has no share, will be absolutely fruitless. Mere intellec- tual belief never has, nor can it ever have, any moral influence on any one. Were it possible to render a man entirely indifferent to his own happi- ness, no danger would alarm, no prospects of hap- piness would excite him. Were a man divested of 20 146 CORDIAL FAITH. evpiy moral principle, no address to the conscience would have any influence upon him. It is not a mere perception of the real stale of things, but the affections of the heart, that constitute the great springs of human action in the world. The com- mon occurrences of life furnish clear illustrations, and the fullest confirmation of this interesting truth. Why is it that one man is instantaneously prompt- ed to relieve a person in evident distress; while another stands and looks on, with a cold unfeeling heart? Is it because the former believes more as- suredly than the latter, that the person to whom he is offering relief, is in a state of real distress? No, my brethren, it is because he has more humanity, and more compassion for the unhappy sufferer. This is beautifully illustrated in the parable of the good Samaritan. There is no reason to suppose that the priest and the Levite were less sensible of the wretched situation of an unhappy brother, who in travelling from Jerusalem to Jericho, had fallen among thieves, than the good Samaritan. The priest was so far from doing any thing for him, that, lest he should seem tp be under the necessity of performing, in this instance, the part of a brother, and a minister of righteousness, he turned from the sight, Bnd passed by on the other side. — The Levite did, indeed, draw near and lake a distinct view of the unhappy case, but afforded no relief. But very different was the conduct of the good Samaritan. CORDIAL FAITH. ^^•y The moment he beholds the miserable sufferer, he flies to his relief, binds up his wounds, sets him on his own beast, conducts him to an inn, and secures for him there, every necessary accommodation at his own expense. For he had a heart to feel, even for a stranger in distress. Yes, my brethren, it is the affections of the heart, that constitute the great springs of action in the world. But we need not have recourse to foreign countries, and distant ages, to find an evidence to establish the doctrine of the text. Why is it that the gospel has so little in- fluence upon the people I am now addressing? Is it because they are for the most part very doubtful, whether it be from heaven, or from the craftiness of designing men? I imagine not. Much has in- deed been said, and much has been written against the religion of Jesus Christ, in our day. And it must be acknowledged, that some of the manuals of Infidelity have been composed with great ad- dress— that the most plausible objections to Christi- anity have been dressed up in a form too well cal- culated to impose upon the unwary reader, who is not disposed to investigate the subject, with the at- tention it deserves. But is it not very astonishing, that any man should, in the sober exercise of his reason, reject the gospel, and that at the awful hazard of final ruin, should it prove true, without attending to the evidence upon which it rests? Can there be greater infatuation? Were a man ca- 148 CORDIAL FAITH. pable of such extravagance in folly, such astonish- ing presumption, brought to assent to the gospel as true, would that assent give it a proper influence upon his moral conduct! There is certainly no just reason to think so. No, my brethren, the man who is capable of rejecting, without the most careful ex- amination, a religion which has been embraced by the wisest and best men in every age, since it has been known to the world, would, we may reason- ably conclude, be capable of acting in direct and deliberate opposition to its holy dictates, were he even compelled to assent to it as true. For as it is ivith the heart, man believeth to righteousness, so it is with the heart, that man disbelieveth unto destruction. To believe with tlie heart, is certainly more than a mere intellectual assent to the truth of the gospel. Both in the 2d and 3d chapters of John's gospel, we read of a number of Jews who believ- ed in Christ, at the same time that they were the servants of sin. And we are expressly assured that Simon Magus the sorcerer, believed, when he was evidently in the gall of bitterness, and bond of in- iquity. Now it is evident, that such characters could believe only with the understanding, or with a mere intellectual assent; for had they believed with the heart, they would have been the servants of righteousness. It is not, I believe, very uncom- mon for a disobedient hearer of the gospel, to try CORDIAL FAITH. |49 to persuade Iiimself, and perhaps others also, that were it not for some doubts, which he may errone- ously suppose himself to be constrained to enter- tain, respecting the truth of the gospel, he would instantly obey it. And in this way, many, it is probable, will continue to flatter and deceive them- selves, until a belief in the gospel can be of no ad- vantage to them. — But could persons of this des- cription be prevailed upon to consider the case with the attention which its importance deserves, they might, it appears to me, for the most part at least, be readily convinced of their mistake. Were the greatest temporal interest, and the greatest tem- poral calamity set before them under similar con- ditions, what would be the consequence? Would they sit still, and waste their time in idle com- plaints of the want of evidence? No my brethren, every bosom would instantaneously take fire, and no exertions would be wanting in such a case. Or at least, the exceptions to this statement would, I am persuaded, be very few. And what are the greatest temporal interests and calamities, when compared with the never ending felicities and mi- series of a future state? Not so much as a single grain of sand is to the whole earth, or a single drop of water is to the whole ocean. Surely these con- siderations ought to do more, than over-balance the advantage which the interests of time derive from being visible and near at hand. Ah! the concern- 250 CORDIAL FAITH. ments of eternity are not far off. They will soon be visible also. Let a (ew more days pass away, and we shall find ourselves in the eternal world, in an unchangeable state, the associates of angels and the spirits of just men made perfect; or outcasts from the favour of God, and exiles from his presence forever. Why then is it that these sol- emn and awful prospects have so little influ- ence upon the impenitent hearers of the gospel? The case, alas! is very plain. The salvation of Jesus Christ is a holy salvation. To such a salvation, the heart of man has naturally a strong aversion. And this is the chief reason why such multitudes reject, for iht^ present, the grace of God, brought near to them in the gospel. To real christians, Jesus Christ is precious in all his offices. In their esteem his laws are not less pre- cious than his grace, and his righteousness. To them his very name is, as precious ointment pour- ed forth. But with unbelievers it is far otherwise. Jesus Christ may, indeed, be highly esteemed by them as a Saviour from the wrath to come. But to his laws and government they have very strong objections. To the perverse heart of man, how disagreeable is it to be brought into a state of entire subjection to the will of another! This is espe- cially the case, when that will is in direct opposi- tion to our own. And such is tlie case with every unsanctified heart, and the pure and holy laws of GOTiDIAL FAITH. 15 ( Jesus Christ. These holy laws will not suffer a single lust or idol to be spared, or a single duty to be neglected. They do not, indeed, require perfec- tion as the condition of salvation. But they require truth and sincerity in the inmost recesses of the heart. They require us to deny ourselves, to take up our cross and to follow our crucified Redeemer whether it be through evil or good report. They require us to put off the old man with his deeds, and to put on the Lord Jesus Christ; to be humble, and meek, and lowly iu spirit as he was: to imitate his patience, his beneficence, his zeal, and his love both to God and man. They require us to imitate all the grnces and virtues which shone so brightly in his life and in his death. They require us to seek the kingdom of heaven in the first place. It is not necessary to proceed farther. These observations upon the laws of Christ, seem abundantly sufficient to establish the truth I have endeavoured to con- firm. SERMON IX. PURIFYING HOPE. 1 John iii. 3. And every man that hatli this hope in him purifieth himself even as he is pure. Very defective are the sentiments which even the hearers of the gospel seem, for the most part, to entertain of the nature of the religion of Jesus Christ. Every real believer will readily acknow- ledge it to be an admirable expedient, for pro- curing penitent offenders the pardon of sin and a title to eternal life. But its tendency to purify the heart, and deliver it from the pollution as well as the guilt of sin, is too little regarded. In this view, however, it certainly merits our particular at- tention. In this view, as well as on account of the pardon it dispenses, it is worthy of all acceptation. — For at the same time that it opens a way for the 21 J54 PURIFYING HOt^E. communication of sanctifying grace; its doctrines, its rites, and its most exalted iiojjes, irave a direct tendency to purify the heart. " Beloved now are we the sons of God, and it doth not appear what we shall he: hut we know that when he shall appear, loe shall he like him, for we shall see him as he is. — And every man that hath this hope in him, purifieth himself even as he is pure^ For miserable mortals to be adopted into the family of God on earth, and acknowledged as his sons and daughters, is, certainly, an instance of astonishing condescension. What may not they, who are so highly favoured now, expect in a future state? This, language cannot express; the heart cannot conceive. It doth not yet appear what we- shall be; hut we know that lohen he — vvhen our Lord and Saviour shall appear, ive shall be like him. Why? because ive shall see him as he is. — We may rest assured that the Wisdom of God, will never admit an individual into hfaven, who is not qualified for its high and holy €xercises. It may also be observed, that the contemplation of the un- veiled glory of the Son of God may, for ought we know, ha\ e a tendency to transform more and more into his likeness, even the saints in heaven. Thus jt is, certainly on earth. Beholding as in a glass the glory of the Lord; ive are changed into the same image, from glory to glory even as by the Spirit of the Lord. And he that hath this hope, the hope of PURIFYING HOPE. 155 being like Christ in heaven purifieth himself even as he is pure. Purifieth himself. This expression merits particular attention. It is not affirmed that the true disciple has purilied himself. No: this is represented as the daily and constant business of his life. Nor does he rest in any attainment. But taking his Lord and Saviour for his model, he goes on from one degree of faith and love, and holiness unto another, purifying himself even as he is pure. He that hath this hope — not merely the hope of happiness in a future state, or, the hope of being de- livered from final ruin through the merits of Christ. Many alas! possess this expectation who never pu- rify themselves. No: it is not merely a hope of future happiness; but a hope of being like Christ in a future state, that has such a purifying efficacy upon a believer on earth. The design of the reli- gion of Christ is, not merely to deliver us from the guilt; it is also intended to deliver us from the power and pollution of sin; it is intended to retrace upon the heart the image of God, which we have lost by our apostasy from him. And this is the same thing as to say, it is intended to subdue and finally eradicate every guilty passion and impure affi^ction; that divine love m,ay not only he shed abroad in the heart, but exercise an unrivalled and undisturbed dominion there; or, in other words, it is intended to render the believer p?f re as he is pure, I need scarcely observe, that this expression musli f5g PUraFYING HOPE. not be takien in the most extensive sense. It is not for a sinful mortal to expect to be as pure, as holy, as the immaculate Redeemer, as the holy Jesus, the brightness of the Father'' s glory, and the express image of his person. This would be too much for the most exalted angel to arrogate to himself. But it is the unspeakable privilege of his humblest disciple on earth, to bear a real resemblance to his Lord and Saviour; to he holy in some measure as he is holy. And under the purifying influence of the Christian hope, this resemblance will, he has ground to ex- pect, be in a state of daily advancement. In discoursing upon this subject, I shall en- deavour to show that the Christian hope is neces- sarily attended with a purifying efficacy upon the heart and the life of the true believer. To show that the Christian hope is attended with such effi- cacy, did I say? Defective as the sentiments of gospel hearers appear generally to be upon this sub- ject, very few of them will, it is probable, under- take to call in question this interesting truth. 1 ought, certainly, to endeavour to do much more than merely to establish the proposition in our text. Yes, my brethren, I ought to exhibit the purifying efficacy of the hope set before us in the gospel, in the point of view best calculated to produce its holy influence upon every believer present; nay, I ought, as far as it is in my povver, to exhibit the interest- ing truths contained in the text, in a point of view PURIFYING HOPE, |5^ SO awfully alluring, as to have a powerful tendency to subdue the most refractory and insensible heart into a willing subjection to the gospel of Christ. — Who is sufficient for these things? But to proceed. 1. The Christian hope has a purifying efficacy upon a true believer, because he evidently perceives the absolute necessity of a holy temper to qualify him for the happiness it sets before us. Blessed are the pure in heart for they shall see God. But the unholy, the impure in heart, shall not, cannot see him; can neither form just ideas of the excel- lence of his moral character, nor be happy in that excellence. No: let an unsanctihed sinner be ad- mitted to the apartments of the courts of the Lord in heaven; place him before the throne of his Maker, and surround him with the brightest effulgence of his glory, it would be no advantage to him. hi the midst of all this light, his soul would be in dark- ness. He would find himself utterly destitute of a capacity to understand the meaning of such exhi- bitions of the divine glory; or, suppose him to pos- sess such capacity, the view would be to him quite overwhelming and utterly insupportable. It must, indeed, be admitted, that vicious characters may- perceive the essential difference there is between virtue and vice, and that the former is greatly pre- ferable to the latter. But do such characters form correct ideas of the amiableness of the one, and of thedeformitv of the other? Certainly not. Were this ]58 PURIFYING HOPE. the case, they would quickly burst tiie fetters ofini- quity and reform their lives. It must also be ac- knowledged, that the impure in heart, may see that there is a real excellence in the moral perfec- tions of their Maker. But these ideas must be Very defective. Were not this the case, they would be necessarily constrained to love him wi(h a su- preme affection; and this is the same thing as to say, that they would cease to be impure, and con- sequently, would cease to live in a course ol* habit- ual and allowed transgression of his holy command- ments. Every instance, therefore, of voliiiitary and habitual transgression manifests a heart destitute of the knowledge of God; destitute of just ideas of his moral perfections. Now, we know, that in- stances of this nature, are far from being uncom- mon on earth. And what reason have we to sup- pose the scene would be reversed in heaven? The manifestations of the divine glory, exhibited to our view, in the dispensations of the gospel on earth, are sufficient to lead every upright heart to the knowledge and the love of God. And what reason have we to suppose, that the heart of a miserable offender, who lives in a state of forgelfulness of God, and in a state of opposition to his most equi- table laws, amidst the full blaze of gospel light, would be illuminated and transformed to love, by the brightest splendours of his throne in heaven? Can a man that has no ear for musick, relish its FURIFYING HOPE iCQ most harmonions numb rs? Can a man who has no taste, relish, or even understand the beauties of an elegatii composition? It is impossible. And eqirilly disqualified, must be the impure in heart for the enjoyments of heaven. What communion can there be between light and darkness? what fel- lowship between Christ and Belial? What inter- course between a holy God, holy saints, or holy angels, and the impure in heart, an uniioly sinner? 2. The Christian hope operates, with a true be- liever, as a powerful motive to purify himself, as his Lord and Saviour is pure; because it is, in his estimation, of the highest value. He is not entire- ly ignorant of the nature of the happiness, which he has in [)rospect. " This is life eternal,''^ says our Saviour, " that they might know thee, the only true God, and Jesus Christ whom thou hast sent:"^ And this, in some measure, is now the happiness of all, who are begotten to a lively anil scriptural hope of eternal life. Nor is there any knowledge which a real Christian desires so much. He would much rather acquaint himself with God, and with his Son Jesus Christ, than with the whole universe beside. Here, however, he can only see as thro'' a glass darkly. After all his researches, it is but little he can know of the God who made, and the Saviour who redeemed him. But in heaven, he will no longer see as thro^ a glass darkly, hut face to face. Beloved now are ive the sons of God, and it 1^ PURIFYING HOPE. doth not appear what we shall be: hut we know that ivhen he shall appear we shall be like him, for we shall see hira as he is. And this must be the high- est honor, and most exalted happiness, a creature can possibly obtain. What is it that gives a disci- ple the greatest uneasiness and distress on earth? Is it the inroads which conflicting elements have made upon his peace? No, it is his unlikeness to God, prostituted affections, and the passions in disorder. What is it that constitutes the misery of hopeless immortals in a future state? Deep dun- geons of eternal darkness; lakes of ever burning sul- phur; or all the thunder-bolts of divine vengeance, hurled against the head of the guilty transgressor? No, my brethren, it is unlikeness to God; or, in other words, a heart at enmity with him. Hence that wild disorder of guilty affections, and ungov- erned passions, which will rend and tear the tor- tured breast forever. Hence those chains of dark- ness, which will weigh down in the fathomless abyss, the miserable transgressor. Now accord- ing to the horrors of a heart at variance with God our Saviour, must be the blessedness of the man, who shall behold him as he is. For he shall be like him, holy, in his humble measure, as he is holy. And, this is the same thing as to say, he shall be eminently qualified for all the enjoyments of an im- mortal creature. — It is not merely from consider- ations of this nature, that the children of God PUllIPYING HOPE. lg| derive their knowledge of that happiness, which is in reserve for them. No, of the nature of this hap- piness, they have even in the present state of dark- ness and imperfection some foretaste. They have experienced ^e wormwood and the gall of a heart at enmity with God. They know what it is to have the breast rent and torn with disordered and conflicting passions; — what it is to suffer the re- morse of an accusing conscience. They also know what it is to be reconciled to God, and to their own consciences; what it is to have the love of God shed abroad in the heart, and to enjoy communion with him and with the saints. And how insup- portable must be the thought of losing all this hap- piness, and suffering all this misery forever. Pow- erful motives, surely, to induce the children of God to purify themselves, even as their Lord and Saviour is pure. — We must not, however, rest the interesting case entirely on such motives as these, powerful and pure as they evidently are. No, the real believer, in this interesting case, is actuated by motives still more powerful; or, at least, still more sublime. When he compares his present situation and hopes, with his former state of unregeneracy and unbelief; and, especially, when he realises what his Saviour has done and suffered for him, it is impossible for him not to feel a deep sense of ob- ligation, accompanied by an affectionate desire to make some returns for such love. But what re- 22 IQ2 PURIFYING HOPE. turns shall he make? Will the Lord be pleased with thousands of rams, or ten thousand rivers of oil? Will he be jDleased with any sacrifices, in which the heart has no share? No, my brethren. A heart purified from the pollution of sin is the mast ac- ceptable offering he can present to his gracious de- liverer, who came to purify to himself a peculiar people, and to render them zealous of good works. 3. What a man hopes and waits for with the greatest earnestness, will of necessity, occupy much of his thoughts. And contemplations upon objects so pure and holy as those of the Christian's hope,^ must have a direct tendency to purify the heart. How is it possible for any one to behold the Holy Jesus, labouring and toiling for us, ex- posed to the bitterest reproach for us, sufferings dying upon the accursed tree for us, and yet im- bibe nothing of his spirit? How is it possible for any to contemplate him now at the right hand of his Father, shining in all the splendors of his Fa- ther's holiness, and at the same time arrayed in all the majesty of dying love, without loving him, and becoming like him? Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory, from one degree of pu- rity to another. 4. Lastly: — the Christian's hope has a purifying influence upon the true believer, because he consi- ders all his actions, and all his thoughts and desires PURIFYING HOPE. Jgg ever open to the inspection of the pure and holy eyes of his Redeemer. — Does the daring transgres- sor know that he is sinning in the presence of his Judge, who will, most assuredly, render to every one acco'dingto his works? If he knows this, it is impossible that he should consider it as he ought. The Christian not only knows, but he also lays to heart, this most impressive truth, as it is taught in the holy Scripture. Yes, he considers himself al- ways in the presence of his Lord and Saviour, whose approbation he is most solicitous to obtain — always in the presence of his merciful Redeemer, who will not fail most mercifully to reward the humblest labours of genuine love in a disciple — and always in the presence of the Judge of all the earth, who will not suffer the impenitent transgressor to escape with impunity. SERMON X. THE EXCELLENCE OF THINGS UNSEEN AND ETERNAL. 3 Cor. iv. 18. We look nof at the things which are seen; but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. ** IF in this life only ive have hope in Christ,'''' says the apostle, in his first epistle to the church at Corinth, " lue are of all men most miserahUy Great, indeed, are the trials and afflictions, to which the primitive preachers of the gospel were exposed. They had, in a very emphatical and pe- culiar sense, to deny themselves and to take up their cross. They had to face the frowns of the world, and the rage of infernal powers. They were not permitted to proclaim to perishing transgressors the salvation of Jesus Christ, without exposing their lives to imminent danger. We must not, however, IQQ THE EXCELLENCE OF THINGS conclude that ihej were, upon the whole, more wretched than other men. Their peculiar trials and afflictions were more than compensated by en- joyments, which are also peculiar; — bv enjoyments with ichich a stranger intermeddleth not. In the chapter, out of which, the words of our text are selected, the truth of this observation is, in R very striking manner exemplified and confirmed. In the name of a number of his suffering brethren as well as in his own, Paul could say: " So then death worketh in us: We are always delivered unto death — always hearing about in our body the dying of the Lord Jesus.^^ But Paul and his suffering brethren, were far from sinking under the weight of their afflictions. In the triumphs of Christian joj' they could also say; ^'We are troubled on every side yet not distressed; perplexed, but not in despair; per- secuted, but not forsaken — Knowing that he that raised up the Lord Jesus, shall raise up us also by Jesus, and present us with you. For ivhich cause tve faint not; but tho^ our outward man perish, our inward man is renewed day by day. Our light af- fliction which is but for a moment, worketh for us a far more exceeding and eternal iceight of glory. While loe look not at the things which are seen, but at the things that are not seen. For the things that me seen are temporal, but the things that are un- seen are eternaU^ May such views of everlasting interests be our com.fort under all the calamities ^--:■i^>^ UNSEEN AND ETERNAL. ]g7 of life, and our support in the solemn hour of death! I. Now that this may be the case, we must turn away our eyes from viewing vanity; we must turn aside from all the allurements of this world, to con- template with fixed attention, the great concern- ments of eternity. Why is it, my brethren, that these great interests are so generally neglected by the children of men? May I not be more particular and ask; why is it that these great interests are so generally neglected even by the people I am now addressing? Have any of you after mature consi- deration, determined to renounce forever all hope of a happy immortality? Have any of you, after pro- per attention to the subject, determined that what- ever others may do, you will take the transitory interests of this life as your inheritance, — your chief happiness, your all? I cannot adopt this opinion. It does not appear to me possible for one in the so- ber exercise of his reason, to entertain for a moment, a resolution so desperate. I am fully persuaded, that they who are in the eager pursuit of tem- poral, to the neglect of everlasting happiness, have not considered the case maturely; do not know what it is they have chosen, and what it is they are rejecting. For did they know this: Nay, could they only be prevailed upon to consider it with due attention, they would undoubtedly act a wiser part. But the apostle Paul and his persecuted bre ;jg8 'THE EXCELLENCE OF THINGS thren did consider with the most profound attention, the interesting case. JVe look not, or as Dr, Dod- dridge very properly renders the passage, we are not aiming at the things ivhich are seen and temporal., hut at the things which are unseen and eternal. This implies, 1. A hearty as well as a deliberate preference of the latter to the former. Many attempts have been made to reconcile religion with the world. But these attempts have always been, and must always be unsuccessful. God and Mammon, Life and Death are set before us in the gospel. And if we wish to live in the best sense of that term, we must choose life and the way, that leads to it: — we must, without the least hesitation, prefer the favour of God and his service, to all the pleasures of sin; to all the enjoyments of this world. 2. Looking at the things unseen and eternal^ im- plies a diligent and persevering attention to the measures necessary, in order to obtain them. Do the children of the world rest in the mere prefer- ence of temporary interests, as their inheritance? Do they inquire. Who loill show us any earthly good, and then repose themselves in a state of tor- pid indolence? No: they rise early, they put forth their hands upon the rock, and overturn the moun- tains of difficulty. They compass sea and land in pursuit of their favourite enjoyments, the objects of their supreme regard. UNSEEN AND ETERNAL. 109 And will the christian, think you, content him- self with a mere preference of everlasting to temporary interests, without any correspondent exertions to secure the objects of his supreme re- gard? It is impossible. He has seen, and he has ex- perienced the emptiness and vanity of earthly things. He has also in some measure, seen and experienced the excellence of everlasting interests. He cannot therefore, do otherwise than seek with persevering diligence to obtain them. We do not, indeed, ven- ture to affirm that his diligence is, in this instance, uniformly equal to that which is commonly em- ployed in the prosecution of temporary interests. For the children of this world are wiser in their gen- eration, than the children of light. But this we can say, that a real christian cannot rest without some evidence of cancelled guilt, and a comfortable hope of a happy immortality. He may, indeed, and too often does, sink into a state of guilty re- missness. But this he will lament in the bitterness of his soul. Often in the language of holy David, or in similar expressions, does he cry, " My soul cleaveth to the dust; quicken thou me according to thy word.^^ •* Lord shall I lie so sluggish still. And never act my part." And when at any time the Holy Spirit condescends to breathe upon his languid heart, his strength is 23 V J 70 1"^ EXCELLENCE OF THIMGS instantly renewed, his zeal takes fire, his"" aflec- tions soar on high, he mounts up as on the wings of an eagle to grasp the prize. Nor is it only in the house of God, and in the exercises of devotion that the Christian feels the importance of everlast- ing interests and rises above the world. To keep these interests in view, and to press after them with diligence and zeal is the business of his life. To temporary concerns, he will indeed, pay a careful and proper attention. But every interest he counts but loss, and every labour is in his estimation, worse than in vain, which are in no way conducive to the great livierests of eternity. Far from being saiisiud, if lie can only escape the wrath to come, and be allowed an entrance into hea- ven, when he is not permitted to stay on earth any longer, it is his affectionate and daily care, to grow in grace; to get clearer ideas of spiritual in- terests, and to feel their quickening, purifying in- fluence more and more. And he is particularly soli- citous, as he approaches the end of his mortal course, to be better prepared for the pure visions and enjoyments of the heavenly state. Thus, to look not at the things that are seen, hut at those which are unseen will, indeed, require much attention and vigorous exertion. For earth and hell obstruct our course. But these considera- tions, instead of discouraging or damping the zeal of the faithful disciples of Christ, inspire them with greater ardour in his service. Nor do they con- ^ Mm UNSEEN AND ETERNAL. |7| sider any attentions too great, or any toils or suffer- ings too severe, in order that tliey may maintain the glorious prize in view. II. lam now led to propose some motives to induce each of us to imitate the Apostle in this instance. And here the superior excellence of things unseen, must certainly claim our particular and serious at- tention. It will not, however, I am disposed to think, be necessary to dwell long upon this subject, interesting as it must appear to every reflecting mind. The insufiiciency of the things that are seen and temporal to afford us true peace and happiness, will be generally admitted. The world may prom- ise much; but have these promises been ever ful- filled to a single individual? No never. They^ who have expected their chief happiness from the world, have always been disappointed. In confirma- tion of this sentiment I might venture to appeal, even to the youth of this assembly. Enchanting as the prospect before them in life may appear, they must know that they have often been disappointed in their expectations from the world. And they may rest assured that, while they expect their all from the world, such will always be the case. Go to the aged who know what the enjoyments and the suf- ferings of this life are, and learn from them, what you have to expect from the things that are seen. And if you would form correct ideas of their com- parative value, when everlasting interests are taken m J 72 '"HE EXCELLENCE OF THINGS into view. Go to the dying bed of a triumphant Christian, or awakened sinner, and it will instruct you. Could our youth be prevailed upon thus to avail themselves of the experience of others, how much disappointment, and guilt, and misery might they avoid. What is it in the world, that affords us the great- est satisfaction? Riches, honours, and the plea- sures of sense? No, my brethren, but the exercise of the social affections, or friendship in the most extensive sense of that term. But how often does the friend in whom we confide, prove faithless to his trust! " Mem is to man the sorest^ surest illJ' What inroads do groundless jealousies, and the va- rious imperfections of the present state make upon our social intercourse! How often do we see our dearest friends in a state of deep affliction, without having it in our power to afford them any essential relief? And how do we, in our distress, look to them in vain for relief? But in heaven, the scene will be happily reversed. There the inhabitants shall not say, 1 am sick. Neither pain, nor disease, nor any affliction will find admittance there. Nor will the pleasures of social intercourse be ever mar- red in that happy state by groundless jealousies, dis- cordant sentiments, or any imperfection. To meet our pious friends and relations there in absolute perfection, where every lovely quality will be love- lier still, and to meet to part no more: what happi- UNSEEN AND ETERNAL. 173 ness! There shall we also meet, should we be num- bered among the righteous, with apostles, and pro- phets, and martyrs, and confessors, and saints of every kindred, and tongue and people. This, however, will constitute a very inferior part of the happiness of heaven. There shall we meet with our Redeemer, who became incarnate, and toiled, and suffered, and died, and rose again for us. The vision of his glory, will add new charms to the glories of the heavenly state. Nor shall we only behold him at a distance. We shall be near him and shall resemble him. " Beloved now are ive the S071S of God, and it doth not appear what we shall be: but when he shall appear we shall be like him; for we shall see him as he w." Thus we may see, that the things that are not seen, are of vastly superior excellence to all the interests of this life. How great then must the difference appear, when we consider that the latter are temporal, but the former are eternal. It is possible, that some of the people of this audience may not entirely acquiesce in the represen- tation we have given of the things of this life. — Let it then be admitted that earthly enjoyments may afford all the happiness which the most san- guine, inexperienced youth can imagine. But let it be remembered, that, with all these advantages, they would still be temporal; endure only for a time: and then vanish awav like a mornins: 174 '^'*^^ EXCELLENCE OF J'HINGS dream. What then can they avail in that moment- which after a few years at most, will arrive, when our connexion with them shall be broken forever? The solemn period cannot be very remote, when the spring shall, for the last time, clothe the earth in verdure; when the sun, having performed his last revolution, will shed his expiring beams upon the affrighted nations; and the earth with the fruits thereof shall be burnt up. Yes, my brethren, the solemn period is fast approaching, when time itself shall be no more; when all that escapes the general wreck of mortal things shall be swallowed up in the boundless ocean of eternity. For the fashion of the world passeth away. Its pomps and glory, its treasures and enjoyments will soon be buried in its ruins. And, Oh, how small a portion of that fleeting vapour, time, do we enjoy! How often is the tender infant nipt in the bud, and consigned to an untimely grave! How often is the rising youth cut down in the pride of his strength! Nor is it long before our frail natures, crushed beneath the weight of increasing years, would sink into the ditst. Thus transitory as well as vain, are all the enjoyments of this life. Thus in a moment do the pomps and the pleasures, the possessions and the honours of this world pass away. But the things which are unseen and eternal, will en- dure forever. UNSEEN AND ETERNAL. 175 The saints in heaven will flourish in unfading youth: after the resurrection, the body will be im- mortal as the soul. Nor will the faculties of the one, or the power of the other, be in the least im- paired by the greatest lapse of ages. Things un- seen are all immortal. The new Jerusalem hath everlasting foundations. The flowers of Paradise never wither or decay. The river which proceeds from the throne of God and of the Lamb, is a never failing stream. Nor will the enjoyments of heaven, like those of this earth ever lose their relish, and pall upon the taste. No: after the greatest waste of eternal ages, they will be ever new and ever growing. How great and how interesting do the things unseen and eternal, from this review, appear; but how inconsiderable the things which are seen and temporal! May we not then hope that these observations will be sufficient to induce each of us to imitate the apostle in looking chiefly, not at the things which are temporal and fugitive; but at the things which are unseen and eternal? SERMON XL PREVAILING TRAYER. Gex. xxxii. 2G. I will not let thee go, except thou bless me. This may, at first view, appear a very presumptu- ous resolution. Can it be supposed,that Jacob knew whom he was adclressing,in this confident language? Did he know that it was not an ordinary man witU whom he was now wrestling; that it was an angel, the angel of the covenant; the Son of God in the likeness of human flesh? Yes, he seems to have known it. This may be inferred, from his extreme solicitude to obtain a blessing from this great Per- sonage. For neither the blessing of any mere man, or ordinary angel,would have been of much account to Jacob, in this trying conjuncture. It may also be inferred from the name, by which he distinguish- ed the scene of this ever memorable conflict. And 178 PUEVAILTNG PUAYER. he called the name of that place Peniel, lliat is, the face of God,ybr I have seen God, says he, face to face, and my Ufe is preserved. And such appear to have been the sentiments of the prophet Hosea^ who, alhiding to this extraordinary event, affirms that Jacob had power with God — and prevailed. But is it not strange, that the Son of God should condescend thus to assume the form or appear- ance of a man, and in that form to wrestle with Jacob? — that he should take such notice of his- servant, and distinguish him by such signal tokens of his great mercy? Yes, it is strange. But it is more so, that he should in the fulness of time assume a real body; that he should become in- carnate, and in his human nature enter the lists with the powers of darkness, and die upon the cross for our salvation. But this he has done. And it ought not surely to be considered incredible, that with this scene in view, he should, in this early age of the church, condescend to give his servant Jacob now in deep affliction, a palpable evidence of his future incarnation, and at the same time a palpable demonstration of the power of faith. The church at this time was only in its infancy. Abraham, Jacob's grandfather, appears to have been the first member of the holy society denominated the visible church. It was, certainly, proper that in- structions should be communicated in a manner cor- responding to a state of infancy. And this was, we PREVAILING PRAYER. j-yg iinri, in fact, the case not only in this instance, but generally, under the old dispensation. When oar first parents were expelled from para- dise, a flaming sword turning every way to guard the tree of life, and to point out the impossibility of obtaining life by the works of the law, was exhi- bited to their view. The Divine law was deliver- ed upon mount Sinai, in the midst of thunderings and lightnings, and other sensible tokens of the presence of God. When Balaam was to be deter- red from uttering a curse against the people of God, an angel vvas directed to obstruct his way with a drawn sword in his hand. Often were angels, in the likeness of men, dispatched from heaven, with important messages to the children of Israel. And measures of this nature, were happily calculated to awaken an awful attention; to afford a resistless evidence of the existence and providence of the true and living God, and of the reality of the revelations he was pleased to make to apostate man. Next to Abraham, Jacob appears to have been the most distinguished of the Jewish Patriarchs. From him, the Church, both under the old and new dispensations, was to derive a very expressive denomination. It was therefore proper, that he should undergo such trials as would have a tenden- cy to fit him for his important station, and the part assigned him in future life. And such, undoubtedly, was the scene which claims our particular atten- J go PREVAILING PRAYER. tion. Jacob was at this time, in great distress. Esau, whose displeasure he had incurred by adopt- ing some very unjustifiable measures, in order to obtain the paternal blessing, was now on his way to meet him, with four hundred men. This was a force which he was by no means prepared to resist. That Esau's intentions were hostile, he had much reason to apprehend. Nor had he any resource, but in the protection of the God of his Fathers, Abraham and Isaac. To him therefore, he had recourse by fervent persevering supplication. " 0 God of my father Abraham and God of my father Isaac, the Lord ivhich saidst utiio me, return to thy country and to thy kindred, and I will deal well with thee; I am not ivorthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant: for ivith my staff I passed over this Jordan: and now I am become two bands: Deliver me I pray thee, from the hand of my brother, from the hand oj Esau, for I fear him lest he will come and smite me and the mother with the children. And thou saidst I loill surely do thee good, and make thy seed as the sand of the sea, ivhich cannot be numbered for muhitude.^^ He did not, however, rest in supplications alone. Agreeably to the cus- tom of the times in which he lived, he sent before him a very liberal present, to appease his brother's wrath. And having conducted his family over the ford Jabbok, he Avas, Moses informs us, left alone; PREVAILING PRAYER. ]8| that without disturbance, he might, we have rea- son to believe, spend the remainder of the night in earnest prayer. How great must have been his surprize when he found himself arrested by the powerful arms of one he knew not, and whom he would probably, at first, suppose to be an enemy frou) his brother's camp. And there wrestled with him a man until the breaking of day. Wrestled with him! And was it, perhaps, some of the peo- ple now present will be ready to say, was it con- sistent with the dignity of the Son of God, to en- gage in wrestling with his servant Jacob? Yes, it was perfectly consistent. Let me ask the most sceptical in this, or any other audience, have you never met with powerful resistance from an un- known, invisible hand, thwarting your best con- certed schemes, withering your strength, and blast- ing your earthly comforts, that you might be brought to seek your all from God? This is, certainly, far from being an uncommon case. And it ought, most assuredly, to be ascribed to Divine agency. What difference does it make to us, whether this agency is mediate or immediate; whether the co-operation of second causes, is employed in such dispensations of providence, or whether the whole agency is to be considered supernatural and divine? But Jacob was not a sceptic. He was not a ca- viller against the great truths, either of natural or revealed religion. No: he was a pious worshipper 182 PREVAILING PKAYEK. ol the true God. He was a true believer in the fu- ture incarnation of the Son of God. The appeal ought therefore rather to be made to the same character. Say then je humble disciples of the cross, have you never experienced any similar trials of your faith and your steadfastness in the covenant of your God? Have you never been reduced to such press- ings traits, as to be forced to exclaim with this afflic- ted patriarch in another case, all these things are agaitist me? Such trials are certainly by no means uncommon, nor are they without their use. They seem to be as necessary in the Christian life, as storms and tempests in the air we breathe. And there ivrestled ivith him a man until the break- ing of the day. Why? Not, surely to try the effi- cacy of his natural strength: but to try, and to in- crease his faith. And nothing, it appears to me, can be imagined better calculated to answer these important purposes. Jacob was at this time, in great distress and in great fear. God Almighty had, indeed, direct- ed him to return to his country, and promised to make his seed as the sand of the sea. But might he not doubt, whether the promise was absolute or conditional; and if the latter, whether he had fulfill- ed its conditions, so as to be entitled to its blessings? However this miglit be, he had we find, already importunately pleaded this gracious promise before pod. And he was now, we have reason to believe, PREVAILING PRAYER. jg^ left alone, for this very purpose — that he might even wrestle with God in humble, importunate prajer for his protection and blessing. But, what may we suppose the state of his mind to be; and what horrors may we not suppose to have seiz- ed him, when thus, in his own apprehension, he was suddenly arrested by a powerful foe from the camp of his brother! Would he not naturally conclude that the presents he had despatched to appease Esau were inefficacious, and that his beloved family were already cut off; that an armed band has been despatched to smite the mother ivith the children?— r But it was not in his power to fly to their reliefj whatever their situation might be, and how much soever they might need his assistance. No, he was held in arms from which it was not possible for him to extricate himself. Never it appears to me, unless Abraham be an exception, was the faith of a poor mortal put to a severer trial. But he cast not away his confidence, which, in the issue, had a great re- compense of reward. Nay, he rose in the greatness of his strength, rather in strength not his own; in the strength of the Captain of his and our salvation. whom he now found, it appears, to be in his arms, and even refused to let him go, until he had obtain- ed from him, the blessing which he sought. " / loill not let thee go ^ except thou bless me." Nor did he wrestle for the blessing in vain. As aprincp hr hadpoirer with God and prevailed. J 34 PHEVAILING FKAYEK. Trembling; penitenr! behold your example and your encouragement. We must not imagine, that the throne of grace is less accessible now than it was under the old dispensation; but rather the re- verse. We must not imagine, that importunate ad- dresses to this throne, are less acceptable or less effi- cacious, now, than when Jacob wrestled and pre- vailed. Nor must we imagine, that an humble de- termination to be blessed, to take no denial in a ^ case of such extreme necessity, will be less avail- ing now, than when Jacob had power with God. For the Idngdom of God still suffereth violence, and the violent take it by force. The language of our text must be highly pleasing to the great Author of our salvation. A regard to our own happiness is a first principle in our nature. It cannot, therefore, surely, be offensive to the author of our existence, to observe a creature acting in conformity to a prin- ciple derived from himself. No; he delightetk not in the death of a sinner, hut had rather the wicked should turn from his wicked ivay and live. When a convinced sinner, then, from a deep sense of that insupportable ruin to which he is exposed by his transgressions, offers up the most importunate sup- plications for mercy, it must be very pleasing to the great Friend of sinners. / ivill not let thee go ex- cept thou bless me. When we consider what it is to be denied the blessing of God; nothing surely, can be more becoming or more proper than sncli PREVAILING PRAYER. Jgg language confident as it may appear. It is nothing less, than the loss of every thing most to be desired, and the inflicting of every thing most to be dreaded. O my God, I cannot bear the thought of being for- ever denied the enjoyment of thyself; of being for- ever exiled from thy presence; I cannot bear to have every trace of thy image erased from my heart. — I cannot bear the thought of being trans- formed into a miserable, accursed fiend, to hate and blaspheme thy holy name forever. I will not let thee go except thou bless me. Draw near, then, all the Israel of God, from the most strong in faith, to the most timorous and des- ponding! fVheit is your petition, what is your re- quest, what is the most affectionate desire of your heart? Be not afraid to offer it up to your gracious Redeemer in the highest confidence of faith. Are you afraid that you shall dishonour your profes- sion? Are you afraid that you will yet deny youF Lord and Master as did Peter? Pray with all the ardour of the most affectionate desire, and in the importunity of a heart that cannot bear to be denied, for strengthening and establishing grace, that you may be kept by his power, thro^ faith unto salva- tion. Are any of you distressed for want of zeal for God; on account of the coldness of your love, the weakness of your faith, and your unprofitableness in the church and the world? Let the prayer of the 25 Igg PKEVAILING PRAYER. primitive disciples, Lard increase our faith, be yours: pray earnestly for more love, more zeal; pray for a more abundant communication of a di- vine nature, and endeavour to pray in the true spirit of the words of our text. I will not let thee go except thou bless me. Parents, are you deeply concerned for the salva- tion of the children which God has given you? Plead in the exercise of prevailing faith, the gra- cious promise, / will he a God to thee and to thy seed, I will not let thee go except thou bless my children. Are any of you, my brethren, concerned, as we all ought to be, for the prosperity of Zion? Pray for the peace of Jerusalem. I will not let thee go except thou bless the Church. Are any of you concerned, as we all should be, for the embarrassed state of our country? Offer up your humble supplications to the God of peace and mercy, in its behalf; that he would give an effectual check to the spirit of discord, that he would teach our Senators wisdom, our officers peace, and our exactors righteousness;- — that he would put a stop to the effusion of human blood in our territories, and in all the earth; and at the same time, afford us every reasonable security for our civil as well as religious privileges. / will not let thee go unless thou bless my country. But, perhaps, to a number, such language will still appear bold and pre- PREVAILING PRAYER. Jg-y sumptuous. Suppose you were then to reverse the case and say, not I will not let thee go except thou bless me; but I will let thee go without thy blessing — I will let thee go without a blessing for myself, my children, my country, or the Church. Could you consent to this? If not, endeavour in all the energies of a triumphant faith, when you offer your supplications for such things as you desire, to adopt the emphatical language of the text, / will not let thee go except thou bless me. SERMON XII. THE ANATHEMA. 1 Cor. xvi. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. This maj seem strange language from an inspired Apostle. If any ma-n love not the Lord Jesus Christ, let him he Anathema, that is, let him be ac- cursed! Have we not reason to apprehend that the Apostle was in this instance, by his zeal for the honour of his Lord, transported beyond the bounds of reason and the limits of his sacred commission? No, my brethren, this is utterly inadmissible. — Paul had certainly a very tender affection for the members of the church at Corinth. This is evi- dent, from the very affectionate epistles which he wrote to them. He was, however, far from su])pos- ing, that there were none to be found among them, J 90 ^"^ ANATHEMA. destitute of genuine love to Jesus Christ. This, also, is verj evident, from several passages in these epistles. And were we to consider Paul, only in the character of a wise and good man, it must appear very improbable, that he would, without necessity, choose to insert, at the end of a long and affection- ate epistle, so terrible an imprecation against any of the dear people to whom he was writing. But when we consider him as an inspired writer, such a supposition will appear as impious as it is absurd. For the holy prophets and apostles of our Lord, when denouncing his righteous judgments against in- corrigible sinners, did not speak or write from the impulse of their own passions but as they were moved by the Holy Ghost, There is, indeed, a dreadful r.urse or imprecation contained in these words. And what merits a par- ticular attention, is, that this curse is by an inspired apostle, directly levelled against such as love not the Lord Jesus Christ. Nor must it be passed over, without particular attention, that the curse which this great apostle is commissioned to denounce, ap- pears to meet with his hearty approbation. If any man love not the Lord Jesus Christ, let him be Ana- thema Maranatha. What I have in view, in dist coursing upon this subject, is to ilUistrate the na- ture and to show the reasonableness of the aspira- tion in the text. THE ANATHEMA. jQj I. The term anathema properly signifies, some- thing that is set apart, separated or devoted. And, as far as I can learn, it is invariably appropriated to such things as are devoted to punishment or destruction. Some commentators are of the opinion that, in this instance, it signifies the highest kind of ex- communication. But it is absolutely impossible for the faithful members of the church, to separate from themselves, and exclude from their society, all loho love not the Lord Jesus Christ in sincerity, un- less they are capable of searching the hearts and trying the reins of their fellow worshippers. For a heart at enmity to Christ, is often concealed un- der the mask of an apparently moral and sober con- versation. It may, also, be observed, that the apostle had already given directions with respect to excommunication in the 5th chapter of this epistle; and it is not likely that he would, just at the close, resume the subject. It appears to me, therefore, much more probable, that the anathema in our text, has reference to the second coming of Christ, and implies a separation from the saints in the day of final judgment. The following words Maran-atha,seem to favour this interpretation at the same time that they give a solemn sanction to the imprecation in the text. These words may, it is indeed affirmed, be rendered the Lord is come, as well as the Lord cometh or will come. But the first 192 I'flE ANATHEMA. coming of Christ considered without any reference to his second coming, cannot with any propriety be urged as an evidence, that a curse will be inflic- ted upon the enemies of Jesus Christ; for he came not to condemn the world. And it seems at least highly probable, if not absolutely certain, that these solemn words Maran-atha, which reflect so much terror upon the Anathema of the text, are in- tended as an evidence that it will certainly fall upon such as love not the Lord Jesus Christ. Thus it appears with satisfactory evidence, that the imprecation in our text has a reference to the heavy judgments which will most certainly be in- flicted upon the enemies of Jesus Christ, in that awful day when he shall come in flaming fire to take vengeance upon them ivho obey not his gospel. And taking this for granted, I would beg leave more fully to unfold the meaning and emphasis of the passage under consideration, by introducing the words of a judicious commentator upon it. " Among the many various interpretations of these words," says Dr. Doddridge, " none seems to me so probable and satisfactory as this — when the Jews lost the power of life and death, they used, never- theless, to pronounce an anathema on persons, who, according to the Mosaic law, should have been executed; and such a person became an anathema or cherem, or accursed; for the expressions are equi- valent. And they had a full persuasion, that the THE ANATHEMA. ^go curse would not be in vain. Now to express their faith that God would one way or another, and pro- bably in some remarkable manner interpose, to add that efficacy to his own sentence which they could not give it; it is very probable, they might use the words Maran-atha, that is, in Syriac, the Lord Cometh, or he will, surely and quickly, come to put this sentence in execution, and to shew, that the person on whom it falls is indeed anathema, accurs- ed. In beautiful allusion to this, when the apostle was speaking of a secret alienation from Christ, maintained under the forms of Christianity, (which might, perhaps, be the case among many of the Co- rinthians, and much more probably may be so among us) as this was not a crime capable of being convic- ted and censured in the Christian church, he reminds them that the Lord Jesus Christ will come at length, and find it out, and punish it in a proper manner. This weighty sentence the apostle chose to insert between his general salutation and benediction, that it might be more attentively regarded." From this view of our subject, we may see that the anathema in our text imports a separation from the society of the saints in the day of final judgment, and all the curses, which to eternal ages will fall upon the enemies of Jesus Christ. Now the friends and enemies of Christ are members of the same Church, and often sit down at the same communion table; and eat of the same bread, and drink of the same 26 J 94 '^'^^^ ANATHEMA. cup; but then an everlasting separation will take place. The mask will be torn from the hypocrite; he will be exposed to the view of assembled worlds in his real character, and be consigned to the tor- tures prepared for the devil and his angels. Nor will the retreats of infidelity, be any defence against the wrath of the Son of God, in that great day. Whether a man has been a professed friend, or an avowed enemy; whether he has been miser- ably harassed by the terrors of the Lord, or lived in a state of stupid security, if destitute of the love of Christ, he will, when weighed in the bal- ance, be found wanting, and become an everlasting anathema. Nor must we omit to take notice, that the awful doom, to which the enemies of Christ will in that day be consigned, appeared to an inspired apostle so evidently just and necessary, as to meet his hearty approbation. Does this seem hard? Are any of you ready to say, " We thought it was the duty of the apostles of Jesus Christ, as well as the ministers of the gospel and private Christians in every suc- ceeding age, to bless and curse not: We thought it had been the duty of all the ambassadors of Christ, to do all in their power to prevent the final ruin of immortal souls, and that, if the labours of their love should be unsuccessful, it behooves them rather to weep over the obstinacy and infatuation which their fellow-men exhibit, than to devote them THE ANATHEMA. |<)5 thus to an everlasting curse." But you will permit me to observe, that there is a decree gone forth in the courts of heaven, against the enemies of Jesus Christ, by which they are consigned to an everlast- ing curse; and it would be an intance of intolerable arrogance in Paul, or any other man, to impeach the justice of this decree, or to say, let not the ivill of the Lord be done. It must not, however, beim- agin*"d, thcit the apostle denounced this anathema against any particular persons of his acquaintance. No: it is directed not against any particular per- sons, but characters. And in this view, it may be considered as an expression of tender solicitude for the salvation of perishing sinners, and not a desire for their ruin, that induced the apostle to denounce this awful doom. To sound the alarm; to warn the sinner of his danger, and to exhibit to his view, the awful punishment he cannot possibly escape, should he live and die without love to Christ, is to perform the kindest office to perishing sinners in our power- And taking our text in this view, it is. If I mis- take not, one of the most awful representations of the guilt, and absolutely hopeless case of a sinner, who obeys not the gospel, any where to be found. This would appear in a very striking light, had we a just view of the character of the person, here con- strained to give incorrigible sinners up to their doom, and even subscribe his hearty approbation of their J 96 1^*^ ANATHEMA. coiideniiiatioii. Could we have seen the great apostle of the Gentiles, transformed into a pure flame of love and zeal, while he proclaimed the wonders of Redemption to his fellow men, and besought the guilty not to die; could we have.seen him going about, from house to house, warning every man and entreating every man ivitli tears, to be reconcil- ed to God; could we have beheld him sustaining, with unyielding fortitude, the toils of so many diffi- cult and tedious journies by land; braving the perils of a boisterous ocean, and all the terrors of a mar- tyr's death, in order that he might finish the mi- nistry which he had received of the Lord Jesus, and be instrumental in saving sinners from destruction; could we have heard his daily and importunate ad- dresses to the throne of grace, in behalf of the peo- ple to whom he was appointed to preach the gos- pel; could we have been witnesses of all these as- tonishing proofs of his vast solicitude for the salva- tion of perishing sinners, and then observe him struck, on this occasion, with such a sense of the horrid impiety, and abs'olutely hopeless case of such as persevere in their enmity to Christ, as to give them up, and even set the seal of his own appro- bation to their eternal destruction, in the close of an affectionate epistle, what would we have thought? With such a view of the case, would not the im- precation of the text sound more awfully than a thousand thunders on the sinner's ear, and pierce THE ANATHEMA. 197 like a sharp two edged sword the hardest heart? How interesting and how alarming, are the scenes which now present themselves to our view. The Father of mercies so loves the world as to send his only begotten Son. And the Son so loves and pities our guilty race, as to embrace a bloody death, and arrest the course of the flaming torrents of Divine wrath poured forth against us! And having thus opened a way for our reconciliation with an incens- ed God, our Redeemer commissions and sends forth a number of sacred ambassadors, selected from among their brethren, to proclaim the glad tidings of the gospel, and to persuade the reluctant sinner to accept of mercy and eternal life. With the ut- most alacrity do these heralds of peace enter upon their arduous work; and with much faithfulness do they discharge it. One among the rest is peculiar- ly distinguished. To the thi7'd heavens is he rais- ed, that he may see and hear things too sacred and too awful for common mortals to be acquainted with. And, that, having as it were, both worlds in view, he might be the better qualified for the ar- duous task assigned him. Nor is lie unsuccessful in his glorious work. Multitudes believe and are sav- ed. But a still greater number refuse to hear. These he pursues with indefatigable zeal, and ad- dresses in strains of the most persuasive eloquence, conjuring them by the terrors of divine vengeance, by the alluring glories of divine love not to die,' 198 nn:^ ANATHEMA. not to slight the mercy and the love of God; not to trample under foot, the blood of the Son of God, and engiilph themselves in hell. — But in vain. The infatuated creatures will not hear, will not obey, will not forego the empty and polluted pleasure of sin, for the salvation of Jesus Christ. At length the day of their merciful visitation comes to an end. The irreversible decree goes forth against them. The compassionate Redeemer gives them up and consigns them to destruction, and his zealous and affectionate apostle is constrained to set the seal of his approbation to their irreversible doom. If any man love not the Lord Jesus Christ, let him he ana- thema Maran-aiha. II. But it is time to consider with more parti- cular attention, the foundation upon which this dreadful imprecation rests. The want of love to Christ. Nor need we be surprised, that such a man should be exposed to an awful doom. For if he be not a friend, he will be an enemy to Christ; if he does not love he will hate, not a mortal man like himself; (though to hate a good man would be highly criminal;) not an enemy, but his best friend; (though to hate even an enemy is wrong.) Yes, it is the Son of God and the Saviour of the world who gave his life to ransom sinners from eternal ruin, that they despise, reject and hate. And can there be a greater crime? Jesus Christ is not an enemy to our ^guilty race. Why then, should sinners hate THE ANATHEMA. 199 him? What injury has he clone tliem? Alas, they re- turn evil for his good, and hatred for his love? Ungrateful creatures! is it for a life of toil and sor- row, and the agonies of a cruel death, endured for the redemption of guilty abandoned sinners of our wretched race, that you hate him! And is this your kindness to your friend? Is it thus you requite the compassionate Redeemer? Was ever ingratitude like this? Most astonishing impiety! To hate the Son of God, who is the brightness of his Fatherh glory and the express image of his person! To hate the glorious Immanuel in whom all the perfections of deity with all the excellencies of human nature, are united! In whom all the compassions of a God, and the tender sympathies of a guiltless man, meet together and melt into love and pity over the guilty, infatu- ated, obdurate sinner. And what will the end of these things be? Is it possible for such creatures to escape with impunity? No: without repentance and a new heart, it is impossible. A heart of enmity to Christ would be itself a hell! It evidences such deep degeneracy of nature, and must be attended with such disorder among the passions, as cannot fail to create, in the eterihal world, a hell in th^ sinner's own breast. Were the enemies of Jesus Christ admitted into heaven, it would be no heaven to them. In their ears, the song of Moses and the Lamb, would grate harsher than the roaring of the damned. The splendors of the throne of God, 200 '^'^"^^ ANAlllEMA. would appear more awful iu their view, thau the gloom of eternal night. And all the displays and triumphs of redeeming love, like a flood of ven- geance would overwhelm and destroy them. Let not the sinner then, who loves not the Lord Jesus Christ, think it hard that he must be excluded from the abodes of joy in heaven. To him they would be abodes, not of joy, but of sorrow, and an- guish of soul. Let him not think it hard that he is to be doomed to an everlasting curse. For while he carries with him a heart of enmity to Christ, he cannot be blessed. Nay, he must of ne- cessity be an anathema. He carries a curse, a hell in his own bosom. Let him not think it hard that Jesus Christ whom he despises, and rejects, and hates, will, in the day of final judgment banish all his incorrigible enemies from his holy presence with a curse upon their guilty heads; for wherever they should go, they must of necessity carry a dreadful curse with them; and the holy presence of Christ, would, it is probable, be to them the worst hell in the universe. Nor let the man who loves not the Lord Jesus Christ, think it hard that the ambassadors of Christ should, if he proves incor- rigible resign him to his fate. Alas! what can they do for him! They cannot change the heart. And when no arguments, no entreaties, no tears, no terrors, no love, can have any influence with him, what can be done? If the Father of mercies and THE ANATHEMA. 2Q1 his Son be provoked to give the incorrigible sinner up, and direct an inspired apostle to denounce an everlasting anathema against him, there is no hope. Nothing can be done. My brethren, shall I ever be reduced to the dreadful necessity of resigning to such a doom, any of the souls committed to my care? This, I can assure you, would be a hard task. O that I could recommend Jesus Christ, to the esteem and love of every precious immortal soul in this assem- bly? Is he not worthy of your esteem? Is he not worthy of your supreme love? Is he not your best friend; a friend that sticketh closer than a brother? Why then will any of you treat him as an enemy, and reject the offers of his grace? If you slight and despise him, to whom will you look for help, in the hour of your visitation? The united help of men and angels could be of no ad- vantage, if Jesus gives you up. Let me then entreat you once more, by the mercies of God, and the love of Christ, not to continue any longer in a state of enmity to your best friend. My dear brethren, the time will soon come, when I shall be constrained to resign to their fate, all the dear people of my sacred charge, who love not the Lord Jesus Christ. How painful the reflection! To resign a soul to endless ruin! How awful this! But the time is coming when it will be painful no more. When the great anathema shall be pro- 27 202 'I'HE ANATHEMA nounced, in the day of final Judgment, against the enemies of Jesus Christ, it will not occasion any grief to the righteous. The father will not then pity his children, nor the wife her husband, nor the sister her brother. The saints will then univer- sally re-echo their hearty Amen. If any man love not the Lord Jesus Christ let km he Anathema! SERMON XIIL PERFECT LOVE. 1 John iv. 18. There is no fear in love; but perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love. A STATE of uncertainty with regard to our final destiny, is a very uncomfortable state. With the certain prospect of everlasting misery; no reflecting mind could enjoy a moment's peace. And in this situation every mind would reflect; every heart would feel; and every breast, the most insensible not excepted, would be racked, and torn with agonies unutterable. We cannot, it is true, undertake to affirm that a real christian is a partaker of these agonies, is subjected to this intolerable distress, ia proportion to the doubts he entertains with respect to the goodness of his state. For being justified by faith, and having received the spirit of adoption, 204 PERFECT LOVE. he is not now, asothers are, and as he once was, ex- posed to the horrors of remorse. It must also be observed, that he always entertains a hope, and that upon good ground, that whatever his present situa- tion may be, he shall sooner or later obtain mercy. And the efficacy of a hope of this nature, to support the mind in a most perilous situation, is strikingly exemplified in a very different character. What numbers are there among the hearers of the gospel, who know themselves to be in a state of impeni- tence and unbelief, who are, nevertheless, supported in a state of astonishing security, by the very pre- carious, and we have reason to believe, for the most part, fatal hope, that it will be otherwise before they die. But very different is the influence whicli the hope of a christian has upon his conduct. In- stead of lulling him into a state of guilty security, it encourages him to seek the kingdom of heaven with persevering earnestness. And all who seek in this way, have, certainly, reason to expect that they shall not seek in vain. But though a real christian is not exposed to the horrors of a guilty conscience as he once was, a state of uncertainty with respect to his future hap- piness must, nevertheless, be more intolerable to him than to an unenlightened sinner. His own ex- perience will assist him to form some Just ideas both of the love, and of the wrath of God, in a fu- ture state; and consequently render the apprchen PERFECT LOVE. 205 sion of being excluded from the one, and consigned to the other, peculiarly afflictive. With him, the salvation of the soul is the one thing needful. How distressing, then, must it be, for him to be obliged to entertain any perplexing doubts upon this subject, And yet, we have much reason to fear, that this is a very common case. A large propor- tion of the professors of religion do appear, either to rest their confidence upon unscriptural evidence, or to live in a state of great uncertainty, with regard to their final destiny. And have we not reason to suppose, that there are a number of this character, to be found among the communicants to whom I am now addressing myself? Yes, my brethren, we have much reason to apprehend that no inconsiderable proportion of those who have, today, sat down with us at a com- munion table, have done it in a state of perplexity and doubt, which not even the symbols and pledges of .^Saviour's love could remove. But can it be the will of God, that tire disciples of his Son should live in this state of anxiety and alarm? No: my brethren. He is the Father of mercies and the God of aU consolation. It is his will, that we should give all diligence to the full assurance of hope, or in other words, that we should be perfect in love, and in this way, obtain relief from all our doubts and fears. For, There is no fear in love: but per- 20iB PERFECT LOVE.. fed love easiest out fear; because fearhat/t torment. He that fear eth is not made perfect in love. It seems hardly necessary to observe, that by the term fear in our text, we are not to understand that filial fear, that holy atfection, which derives its origin from profound veneration and supreme love, and is, therefore, justly considered in scripture as a distinguishing characteristic of a true believer. — No, it is evidently i\vAi fear which hath torment^ that awful apprehension of the wrath of God, by which the ungodly are often so miserably harassed, and from which imperfect love does not entirely exempt the children of God. This seems evident from the preceding verse; " Herein is our love 7nade perfect, that ice may have boldness in the day of Judgment.'^'' By perfect love the apostle cannot mean an affec- tion, which is absolutely exempt from all imperfec- tion. No such affection is to be found in this im-^ perfect state. This holy affection must be n^s- sarily founded on knowledge; but now wv see as through a glass darkly. It is, therefore, impos- sible that love which is founded upon vision so ob- scure and indistinct, can itself be perfect. The term perfect, when it is used in the scriptures Avith a reference to poor mortals on earth, is, I believe, al- ways used in a comparative or relative, never in an absolute sense. Any thing which is well calculat- ed to answer the purpose for which it is intended, perfp:ct love. 207 may be said to be relatively perfect. The term is, liovvever, it apjDears to me, generally used to denote a high degree of excellence. And this is, most undoubt- edly,its acceptation in the words of our text. That lioly affection to God and to our fellow-men, which we call love, is, when it rises so high as to exclude that/e«r ivhich has torment, said to be perfect in comparison with an inferior degree, which leaves the soul in a state of perplexity, w ith regard to its final destiny. But when the apostle asserts, that perfect love casteth out fear, we are not to under- stand him to mean, that any one always enjoys the exercise of this holy affection, in such an eminent degree as to preserve him, at all times, from every uneasy apprehension with regard to his future state. Nor do I suppose this to be often, if in any instance, the case. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love. Perfect love casteth out fear. This is the pro- position which I shall endeavour to establish in the following discourse. 1. Perfect love casteth out fear, because it is cer- tainly one of the best evidences of an interest in the Divine favour. Nay, it is the fruit of the love of God to its subject. And, consequently, an infallible proof, that he has nothing to fear from the object of his supreme regard. Every one that loveth i'i born of God. 208 PEllFECT LOVE. 2. Perfect lov'e casteth out fear, because it in never found alone. No, it is so intimately united with faith, and humility, and meekness, and all the graces to which the promises of eternal life are made, that where this holy affection is, there will these other graces also be; and thus a bright con- stellation of unexceptionable evidences of the favour of God, is impressed upon the heart. 3. Perfect love has a happy tendency to remove from the heart of a believer, all the grounds and oc- casions of that fear ivhich has torment. Why do real believers tremble at any time, under the appre- hension of the everlasting judgment x)f God? Is it on account of the blindness of their minds? Be- cause they know so little of God, and the great mysteries of godliness? Perfect love will, in a great measure, remove this blindness. It will dis- perse the gloom, which impure affections spread over the mind. How readily do we perceive the excellence of what we love! Is it on account of the coldness of their affections? Perfect love will inflame them, or rather it is itself the very reverse of these guilty affections. Is it on account of a hard unfeeling heart? Perfect love will melt and soften the hardest heart, into all the relentings of pious sensibility, h it on account of the prevalence of guilty ungoverned passions and affections? Per- fect love will reduce every rebellious power, and every guilty passion to its own equitable and resist- PERFECT LOVE. onq less swaj. Is it on account of the wanderings of vain imaginations and desires? Perfect love will restrain and fix them upon the centre of supreme excellence. Is it on account of the prevalence of unbelief? Perfect love will render the work of faith easy and delightful. It will be easy to trust in the great object of this holy affection. Is it on account of a slothful, barren, and unprofitable life? Perfect love will inspire the heart with the fervors of holy zeal for the glory of God, and lead to a cheerful, unreserved, and devout obedience to his commandments. And in a word, whatever it may be, that occasions that fear which has torment, perfect love by removing the occasion, will also remove the fear itself. 4. Perfect love casteth out fear, because it rests upon just views of the Divine perfections. It is not necessary for us here to enquire, whether the holy principle from which this affection springs, first en- lightens the mind, and thus qualifies it to behold the glory of God; or whether the mind is previous- ly enlightened, that the heart being sanctified, may become the seat of this holy affection. It is suffi- cient for us to know, that the subject of this affec- tion must always possess just ideas of the perfec- tions of its great object. The Divine justice will not therefore appear to him, that stern and forbid- ding attribute, which it is often thought to be by the workers of iniquity. No, it is an amiable attri- 28 210 PERFECT LOVE> bute — not less so than goodness itself. Or rather it appears to be Divine goodness, employing the best possible measures, to promote the general happiness of the moral offspring of the Great Father of the universe. And with such apprehensions, how is it possible for one made perfect in love, to fear the everlasting displeasure of a God so glorious in be- nevolence? So beneficent even in his justice? Well does he know that the God whom he loves, will never consign him to destruction, unless it should be absolutely necessary. But can it be necessary to shut up with the wicked in the vaults of despair, a soul that has no fellowship with them, but hates them with a perfect hatred? It is impossible. Will the God who is love itself, banish from his presence, the soul that loves him and cleaves to him as to its highest happiness? That be far from him; and the impious thought be far from us! Why did he bring us from nothing into a state of existence? Is our ex* istence any advantage to him? Why did he ransom us from the thraldom of sin? Does he need any ser- vice we can render him? Why did he exhibit to our view, the vanity of mortal enjoyments, and teach us to seek our all in him? Was it that the heart, violently torn away from all the endearing bonds by which it had been united to its God, might in the dismal vaults of blasphemy and despair, take in large draughts from the vials of his wrath forever? A heart made perfect in love, cannot believe, can- not fear this. PERFECT LOVE. 21 1 5. Perfect love casteth out fear, because these two affections are so different from one another — of so opposite a nature y that as the one increases, the other must necessarily decrease. The perfection of one must be the destruction of the other. The senti- ment which forps the chief basis of this observation is, I well know, thought to be very exceptionable by some pious divines, who, with a view of counter- acting most effectually, the selfishness of man, seem disposed to lay the foundation of all genuine love to God, in abstract ideas of his moral excellence. That this holy affection rests upon just sentiments of the moral character of God, will be readily admitted. But there is no necessity for considering this excel- lence in an abstract view, without any regard to the relation which he sustains to us, or what we may expect from him. No, my brethren, this would, it appears to me, be a species of atheism. To con- template the Great God as sustaining no relation to us!-when he made and upholds us in existence, and is the author of all real enjoyment. Suppose, if we may be permitted to make so absurd a suppo- sition, that we could behold God, in all his infi- nite amiableness, grasping the flaming bolts of his vengeance to hurl us to instant destruction, could such a view inspire love? I think not. A regard to our own happiness, is a first principle in the constitution of our nature, and shall we suppose that divine love, that most reasonable of all affections, can he 212 PERFECT LOVE. founded upon the ruins of any essential constituent of man? Nothing can be more absurd. Thou shalt love the Lord thy God with all thy heart, is the re- quisition of our Saviour; not a God to whom we have no peculiar relation. Not that love to God is a selfish mercenary affection. But it must be par- ticularly observed, that, at the same time that we are required to love the Lord our God with all our hearts, he is exhibited to us under the endearing relations of Creator, Benefactor and Redeemer. Nor must it be passed over without particular at- tention, that goodness must be considered as an es- sential constituent of this amiableness. How? — re- siding in the Deity without any emanation to any of his creatures? Or as flowing to others but not to us? No, we love him because he first loved us. The sentiment I am opposing, seems to be as in- consistent with the nature of the affection we call love, as it is to the nature of man. As mutual hatred divides and separates its subjects, so does mutual love unite those that are under its influence. This we know is the case with men on earth. And can it be otherwise, when infinite amiableness is the ob- ject of our supreme affection? No my brethren; then, more than in any other instance, does it unite the heart to its great object. God sustains to us re- lations more interesting and endearing than any creature can sustain. He is more intimately pre- sent, than any creature can be. No mortal affection I'EUFECT LOVIl. 213 can be compared with his love to his saints; and genuine love to him must ever be supreme. Conse- quently, the union which arises from the exercise of this holy affection, must be more intimate than any mortal union. Consider attentively the various ways in which the divine amiableness is exhibited, to attract our supreme regard. Is God the hearer of prayer? The heart that loves him pours out its com- plaints with an expectation that they shall be heard. Is he the Lord God merciful and gracious — par- doning iniquity, transgressions and sin? The heart that loves him, rests upon him for forgiveness of all his iniquities, all his transgressions, all his sins. — Is the name of the Lord a strong tower? The righ- teous run thereto^ that they may be safe — Is he the giver of every good and perfect gijt? The heart that loves him, relies upon him for grace and glory; for all that is necessary in time and in eternity. — Is he the Great Author of all enjoyment? The heart that loves him cleaves to him as its supreme felicity. In a word, in whatever character he manifests him- self to us, we are required to exercise the affec- tions which correspond with that character. How peculiarly absurd, then, must it be to suppose, that in direct opposition to the requisitions of God him- self, our love to him ought to be founded upon ab- stract ideas of his excellence. SERMON XIV. THE JOURNEY TO EMMAUS. Luke xxiv. S2. And they said one to another, Did not our hearts bum within us, while he talked with us by the way, and opened to us the scripturesr. Great must have beeft the perplexity of the dis- ciples of Jesus Christ, when they saw their Lord and Master extended upon his cross, and laid in the tomb. It must not be imagined, that their baffled hopes would, at once, detach their affections from the object of their highest love. So deeply was the love of their Saviour impressed upon their hearts, that whatever they might think of him while he lay in the tomb, it would require no in- considerable space of time to erase the sacred im- pression. Was that Jesus then, in whom we trust- ed and whom we adored as the Messiah, promised to the Jews, an infamous impostor! Could an impostor 2] 6 THE JOURNEY TO EMMAUS. do the works performed by him, or inculcate doc- trines so divine as those he taught? But had he been the Messiah, he would, no doubt, have abided forever; and it is a fact that he has been cut off by a violent death and laid in the tomb. Ah! could an impostor assume so divine a form! But on the other hand, could the Lord of life and glory die! Is the scene covered with some mysterious ob- scurity which shall soon be dissipated? Or, must Israel still remain in bondage and in misery? Must we give up our dearest hopes forever, and be com- pellf^d even to execrate and hate a name so dear to us! A strange report has, indeed, reached our ears: his tomb, it is said, is found empty, and the linen clothes laid by themselves. Nay, angels are said to have announced liis resurrection; oh! were it true, we should be the happiest of men. But wc dare not attach any credit to such an improbable report. Such, it is probable, were the anxious thoughts and reasonings of the two disciples^ on their way from Jerusalem to the village Emmaus. When lo! a stranger of venerable aspect drew near, and went with them. And he said unto them, What manner of communications are these that ye have one to an- other, and are sad. And one of them whose name was Cleophas, answering said unto him. Art thou only a stranger in Jerusalem, and hast not knoicn the things that are come to pass there in these days? THE JOURNEY TO EMMAUS, 217 And he said unto them, what things? And they said unto him, concerning Jesus of Nazareth, which was a prophet mighty in deed and word bejore God and all the people ! And how the chief priests and cur rulers delivered him to be condemned to death nnd have crucified him. But we trusted, that it had been he, which should have redeemed Israel: and hesides all this, to day is the third day since these things were done. Yea, and certain women of our company made us astonished, which were early at the sepulchre? And when they found not his body, they came saying that they had also seen a vision of angels which said that he was alive. And certain of them which were ivith us, went to the sepulchre and found it even so as the women had said, hut him they saw not. Then he said unto them, O fools and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory? And begin- ning at Moses and all the prophets, he expounded unto them- in all the scriptures the things concerning himself And they dreiv nigh unto the village; and he made as though he would have gone further. — But they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent.-^ And he went in to tarry with them. And it came to pass as he sat at meat with them, he took bread and blessed it, and brake and gave to them. And their eyes were opened, and they knew him, and he m- 2d 2J8 THE JOUIiNEY TO EMiMAUS. nished out of then sight. And they said one to another, Did not our hearts hum within us, ivhile he talked with us by the way, and while he opened to us the scriptures? O yes, it is he, it is ho! We know him. We know him well. His visage, his mien, his accent, and his manner is the same. The same love and pity still beam in his eyes. It is impossible that we should be mistaken. Nay, we have a witness within ourselves which cannot deceive us. We need not visit the place where he once lay, to see that his tomb is empty, and the linen clothes lying apart by themselves. We need not the testimony of angels to assure us of his resurrection. None but Jesus could possess such dominion over all the powers of the soul, could thus control and move the passions, and fire the heart with all the ardours of heavenly affection. Did not our hearts hum ivithin us, while he talked with us by the ivay, and while he opened to us the scriptures? The language here used is peculiarly strong and emphatical. Did not our hearts burn ivithin us? We have, however, no reason to suppose that it rose above the heavenly flame, the ardors of divine love which it was intended to express. Never do we feel a more sensible affection for a friend, than when some mysterious circumstance which had, for a time, brought his integrity or friendship to us in question, have been happily removed. What then THE JOURNEY TO EMMAUS. gjg must these affectionate disciples have felt, when all the objections which they had entertained against the character or friendship of their Lord and Mas- ter, were in an instant satisfactorily obviated, by the lustre which their risen Redeemer was pleased to throw upon the predictions of the prophets. "And did we most unnaturally entertain unworthy suspicions of our dear Lord, at the very time that he was' bearing our sins in his own body on the cross? Ah! fools that we were and slow of heart to believe. Plainly do we now see that his sufferings and death were foretold by the prophets, and very ])lainly did he himself declare to us before his death what has since befallen him; so that his death forms, not an objection, but a glorious confirmation of his divine mission. And did he die — die for us? And is he now alive? Is our best friend alive again, and does he live for our salvation? O death ivhere is thy sting? 0 grave where is thy victory? And shall we be again united to his society, and after a short separation dwell in his presence for- ever." But we have reason to think that peculiar efficacy, attended the lustre which our Lord con- descended on this occasion, to throw upon the Old Testament prophecies; an efficacy which at once filled those highly favoured disciples with the most pleasing astonishment, and set their souls on fire. Their Lord would now, it is probable, appear in their eves more illustrious and more amiable ^than 220 "iHE JOtRNRY to EMMAUS. feVer, ^nd thus inspire their souls with flames of love before unknown. But is there nothing analogous to what we have been describing, to be met with in our day? Is Cold esteem all that is required of us? Have the Words of our Jesus lost their power to penetrate and inflame the heart? No. There are some hap- py souls in our day, who can, on some solemn occasions adopt, and that with the greatest pro- priety, the language of the text and say, Did not our hearts hum within us, when he opened to iw the scriptures? This is not unfrequently the case, when the glory and the grace of Jesus Christ first open to the view of a penitent sinner, oppressed with an overwhelming sense of his transgressions. How intensely does he love! Ah! were this always the case! Could the Christian always burn in the fer- vours of his first affection for his Saviour, how sweetly would the time of his sojourning on earth pass away. But the reverse is for the most part the case. How often is he constrained to look back with deep regret, to the happy days wh^n first the love of his Saviour broke in upon his soul. — Then what a glorious lustre was shed over €very page of the bible. The name of Jesus Christ was to him sweeter than the richest perfumes. Oh! with what emotions of heart could he then follow him from his cradle to his tomb! With what inexpres- THE JOURNEY TO EMMAUS. 221 sible delight could he then rove over the promises of his love! How delightful was it to converse with him in prayer, to hear his gracious word, to approach his table, and hold fellowship with his saints! — How precious were his laws, how delightful his service! And oh! how pleasing the hope of an everlasting residence in his immediate presence! But let a few years, sometimes only a few months, elapse, and how changed is the scene! What is the meaning of this astonishing change? The bible scarcely seems to be the same book, it once was. Scarce a single ray of heaven, seems to gild the darkness now resting on these once luminous pages. The name of Christ has almost lost its power to penetrate and delight the soul. And the seriousexer- cises of devotion are become a task, rather than the joy and delight of his soul. " O that I were as in months past, as in the days when God preserved me. When his candle shined upon rny head, and when by his light I walked through darkness. O that I knew where I might find him! that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments.'''' Is the mercy of the Lord clean gone forever? It must be acknowledged, that some abatement of sensible af- fection and enjoyment may be expected to lake place in the course of time, from the mere weakness of that nature which God has given us; and I think it not improbable, that a Soverign God may some- ■222 THE JOLllNEY TO EMMAUS. times withhold the communications of his grace, in his abundant mercy by way of trial and necessary discipline. But there is reason to apprehend, that the sad case we have been describing, is for the most part, to be chiefly ascribed to some unper- ceived elation of mind; to the intrusion of some earthly delight; or to a criminal negligence in the duties of religion. " In a little wrath I kid my face from thee for a moment, but with everlasting kind- ness will I have mercy on thee, saith the Lord thy Redeemer.''^ This is the language of God in re- ference to the case before us. The backsliding Christian is not left to remain forever in this wretch- ed state: " Come luith me fro7n Lebanon, my spouse, with me from Lebanon: look from the top of Amana,from the top of Shenir and Hermon,from the lion'' s den, from the mountains of the leopards.''^ And oh, when the interposing cloud is removed, when such gracious accents sound in the ear, and when the cheering rays of the sun of righteousness break out again and shine upon the soul, what ar- dors of heavenly affection fire the heart! Did not our hearts burn within us while he talked with us by the way, and while he opened to us the scriptures? But may we not suppose that the convert grown wise by bitter experience, will now avoid with the utmost vigilance whatever might again envelope his soul in darkness, obscure his future hopes, and damp the ardor of heavenly affection? This he THE JOURNEY TO EMMAUS. 22S certainly ought to do; this might be expected. But, alas, this treacherous heart! This body of sin and death! It is not a single instance of this kind that will reform and thoroughly change such hearts as ours I might proceed to describe the trials, the con- flicts, and the victories of the Christian life; and enumerate a variety of instances, in which it is in the power of some happy soul to exclaim in the words of the text. Did not our hearts hum icithin us while he talked with us by the way, and while he opened to us the scriptures? But I feel myself arrested by a regard to the peace of such as can seldom or never adopt the lan- guage of the text, with reference to themselves, as well as by the languors of my own heart. And may not the sincere, even of this description, derive some consolation, rrom a text, which at first view, seemed nothing but darkness to them. When the disciples, on their way to Emmaus, felt the fire of divine love enkindling in their souls, they knew not that it was the voice of Christ which they heard. And may not this be the case with some of his disconsolate followers in our day? — What means that tender solicitude, lest the love of thy Saviour should have no place in thy heart? — What means that anxious desire to feel the love of Christ enkindled in thy heart? Are these the anxieties of a heart at enmity with him? They ap- 224 "^"^^ JOUIl^EY TO EMMA1J3. pear rather to be the anxieties of sincere affection, the fruits of the Spirit, and the pledges of his favour. What means the involuntary joy which this thought, this dear hope inspires, the gladness of heart lighted up in the very countenances of so many of my hear- ers? Does it not seem to indicate an interest in the love of Christ, which an enemv to his laws and to his gospel, his cross and his throne, can never feel? " Oh, could I only entertain the hope, could 1 only see satisfactory evidence, that this heart, cold and in- sensible and faithless as it has been, is truly united to my Saviour in the bond of indissoluble affection, I should be one of the happiest creatures on earthi But ah! should I deceive myself. Should I at last be found an enemy to my best friend, an enemy to my Saviour! How insupportable is the reflection! Oh! for a ray of light to decide the doubtful case. Oh! for a beam of love to fire this cold, this insen- sible heart with all the ardors of heavenly affec- tion!" Why? Is it merely the fear of damnation that extorts this cry? Say trembling, desponding soul! where dost thou go to rekindle the d_ying flames of thy affection for Christ in an hour of insensibility? To the flames of hell? Is it not rather to the cross of thy Saviour? Dost thou not find that his glory and his love have more power over thy heart, hard and insensible as it is, than all the terrors of the wrath of God? THE JOURNEY TO EMMAUS. 225 My brethren, there is, I am convinced, too much stress laid upon rapturous affections in the Chris- tian world, and often too little upon less dubious proofs of genuine religion. " And did my Saviour die for me? has he cancelled my guilt? will he save me from those devouring flames which roll beneath and exalt me to his throne in heaven? Blessed be God and blessed be my Saviour! O what a glo- rious deliverance I have found." When such senti- ments are, by any means impressed upon the heart of a sinner, as he stands trembling over the gulf of everlasting perdition, it is no wonder that he should rejoice, and even rise to rapturous affections. And these affections may very readily be considered as constituting Joi/ in the Holy Ghost, and a sure evi- dence of the divine favour. But, it too often hap- pens, that such affections are almost as transitory as rapturous. Like torrents rolling down the moun- tains after a heavy rain, they not unfrequently dis- appear in a short time. And it is sometimes the case, that the subjects of these rapturous emotions become afterwards more opposed to religion, and more abandoned in morals, than before. Nor is this at all to be wondered at. For affections ori- ginating in the fear of hell, and the mercenary hope of heaven, are not the love of Christ; but self love inflamed to rapturous emotion. It is not in Christ that they rejoice, but in themselves. Self is the idol to which they address this devotion. A 30 226 THE JOURNEY TO EMMAUS. devotion more to be dreaded than the greatest in- sensibility of heart. And, here I must take the liberty to observe, that all affection not founded in knowledge must be spurious, how high soever it may rise. That preaching, therefore, and those modes of religious worship which are calculated only to inflame the affections without informing the mind, must be es- sentially defective and dangerous. The ignorant subject of inflamed religious affections, will gener- ally be the most confident of the goodness of his state. His presumption, leading him to arrogance and preparing him for the wildest excesses, will too probably terminate in the foulest crimes. What a pity that the most generous affections of the human heart, should be thus wretchedly perverted to the disgrace of genuine religion and the ruin of the soul. Such were not the affections now under con- sideration. These disciples were intimately ac- quainted with Jesus Christ. And under the en- ergy of his heavenly instruction, while he open- ed to them the scriptures, their souls were fired with the pure fervors of heavenly affection. Did not our hearts hum within us while he talked with tis by the ivay, and while he opened to us the scrip- tures? May such be the exercises of every communicant on this occasion! It was in the breaking of bread. THE JOURNEY TO EMMAUS. 227 tliat our Lord manifested himself to these enrap- tured disciples. Oh! that he would be pleased to meet with us to daj at his table, and open up to our view the glorious mysteries of his love, and fire every heart with the pure flame of heavenly affec- tion. It must not, my brethren, be imagined, that because I would guard you against those unhallow- ed fires which have done such mischief in the church and in the world, that 1 am an advocate for a cold and lifeless devotion. Our Redeemer is cer- tainly worthy of our highest affection, of our sU" preme love. Be not afraid of loving him too much. Endeavour to form correct apprehensions of his character, of his excellencies, of his love to you. — Strive to enter into the most intimate communion with your Saviour; and you shall be enabled to unite with his affectionate disciples in saying. Did not our hearts hum tvithin us while he talked with us by the way, and while he opened to us the scrip- tures? SERMON XV. PARENTAL DUTY. Eph. vi. 4. And ye fathers provoke not your children to wrath, but bring' then* up in the nurture and admonition of the Lord. The age in which we live, is certainly distinguish- ed by some extraordinary exertions in the Christian cause. Many religious societies have been lately instituted; the Bible has been translated into many languages and widely dispersed. And an unusual number of missionaries have been employed, to car- ry the light of the gospel to the benighted heathen, as well as to the dark corners of Christendom. This is well. These things appear to be tokens for good. But how is it that amidst all these very laudable exertions in this great concern, little at- tention has been paid to the instruction of the young and rising generation? Do we really wish the reli- 230 PARENTAL DUTY. gion of Jesus Christ to prosper and flourish in the world? Ol' all the measures which it is in our power to adopt, for promoting the great interests of piety and virtue a proper regard to the duty in- culcated in our text, must certainly be one of the most effectual. This great duty appears, how- ever, to be very much neglected. And I should es- teem it a singular happiness, could I on this occasion, set it in a just light, and enforce it by arguments corresponding to its importance. Atid ye fathers provoke not your children to ivrath, but brmg them up in the nurture and admonition of the Lord. It seems hardly necessary to observe, that under the appellation Fathers, Mothers must also be in- cluded. The duty here enjoined, must indeed, ex- tend to all the instructors of youth without excep- tion. But it is with peculiar propriety that it is so expressly enjoined upon parents, as they have the best opportunity of discharging it with success. I. In the first place I shall consider what it is to bring up children in the nurture and admonition of the Lord. Now this great duty as it h exhibited to us in the words of our text, implies a proper course of re- Ugiaus instruction and religious discipliiie. 1. AVe must, and that in early youth, inform our children what is the great design of their existence, and what measures it will be incumbent on them to employ, to render that existence a blessing, and not PARENTAL DUT\. 231 a curse. Or, in other words, we must use our best endeavours to make them acquainted with God their maker, and the duties they owe to him and to their fellow men. But to be more particular. (1.) It is the duty of parents to inform their chil- dren, and that at a very early period of life, that there is a God who made and governs the world, and to whom they are indebted for their existence, for life with all its blessings. That He is the best as well as the greatest of beings, possessing every per- fection and every excellence in the highest degree; and that he is willing as well as able to deliver them from all evil, and to afford them every necessary good. And here the great book of nature will afford us much assistance. It must be easy, even for children, to conceive that a power capable of bringing into existence the heavens and the earth, can do every thing. The beauty, order, and har- mony which meet the astonished eye wherever it turns, will aid their conceptions of the wisdom of their maker: while the light of the sun, the ferti- lizing shower, and the various bounties which load the revolving year, will furnish them with exalted apprehensions of his goodness. They must not, however, be allowed to imagine that the sun rises and shines in his own strength; that the earth yields its fruits by its own fertility, or that the food they eat, has in itself, a nourishing virtue. No, they mast be taught to ascribe all the diversified energies 232 I'ARENIAL DUTY. of the elements, not to any innate virtue residing in them, but to the all powerful and unremitted agency of the great Creator. But it is chiefly to the holy Scriptures that we must refer our children for religious instruction; for the knowledge of God, and just ideas of the duties we owe to him, and to each other. It is a great mistake, to imagine that the Bible is either too ob- scure or too sacred, to be put into the hands of children. Notwithstanding its astonishing subli- mity, all that it is necessary for us to believp, and all thai it is necessary for us to practise, in order to salvation is so plainly expressed as to be intelli- gible to the capacity of the youngest attentive reader. And the sooner they are made acquainted with its invaluable pages, the more likely will it be to make deep and indelible impressions upon their hearts. It may indeed, to superficial observers, seem strange that so large a portion of the sacred records should be historical. But a careful attention to this subject may convince us, that this is one of the most effectual as well as most engaging mea- sures which can be employed for the religious in- struction, of all ages indeed, but especially of the young. Let children then be early taught to read and reverence their Bible; to consider it the best book in the world; and to take it as their guide to eternal life. And here I must be permitted to recommend, that the attention of children be especially directed PARENTAL DUTY. 233 to Jesus Christ, as he is exhibited to us in the types and prophecies of the Old Testament, and parti- cularly as he is exhibited in the history of the New. He is the brightness of his Father's glory, and the express image of his person. In him humility, meekness, love to God, and love to man, and in a word, every divine and every human ex- cellence shine forth in all their glory. He that hath seen him, hath seen the Father. The doctrines of religion as taught by him, as- sume a charm that cannot fail to delight, at the same time, that they are calculated to make a deep and lasting impression upon every susceptible heart. By the most natural and beautiful allusions to a great variety of familiar objects and ordinary occur- rences in life, he has rendered heavenly things plain, even to the capacity of children. There is not a bird that wings the air, not a fountain that springs from the earth to relieve our thirst, not a spire of grass in our fields, not a flower in our gar- dens, not a star in the firmament, or a shrub in the forest, but is made to convey some heavenly in- struction in the most engaging manner. In a word, he has turned the world of nature into a school of spiritual instruction. But it is not merely as a Teacher sent from God, to point out to us the way of eternal life, that our Redeemer claims our devoutest attention. We must also consider him in his sacrificial character 31 '2^j^ PARENTAL DUTY. as the lamb of God, that takes awaj the sin of the world. Nor, while daily receiving so many favours from parental affection, will it be difficult for chil- dren to form some just ideas of the love of God in sending his only Son into the world, to accomplish the great work of our Redemption. In the educa- tion of our children, Jesus Christ is, I fear, too much neglected. We exhort them to a virtuous, and warn them against a vicious course of conduct; we tell them that they must love God and keep his commandments; but parents do not seem generally to consider as they ought that Jesus Christ is the way of access to God, for children as well as for adults, and that the knowledge of him and faith in his name, is the only way of salvation for all ages capable of religious instruction. (2.) The most effectual measures ought to be employed to convince our children, that they need a Saviour; that inheriting a depraved nature from an apostate federal head, they need the regenerating influence of the Holy Spirit, to delivfir them from the power and the pollution of sin; and that having contracted the guilt of many actual offences, they need a better righteousness than their own, to en- title them to the favour of God. The mortifying doctrine of human depravity, is so plainly asserted in the holy Scriptures, and so evi- dently exemplified in the general conduct of man on earth, that ciiiWren may soon be brought to under- PARENTAL DU'FV. 235 Stand it. Nay, it will not be long;, before they may become conscious of a war between reason and in- clination in their own breasts. Nor must it be imagined, that any thing short of this salutary con- viction, will induce them to embrace the mercy of the gospel. (3.) It has already been observed that children ought to be instructed in their absolute dependance upon God their maker, in a natural acceptation; and it cannot, surely, be less necessary for them to feel their dependance upon him in a spiritual sense. That every ^ood and perfect gift comet/i down from the great Father of lights, is an article of much im- portance in the christian system. We must, how- ever, carefully guard them against the common abuse of this truth. They must repeatedly be di- rected to expect the assistance of Divine grace; not in the wilful neglect of their duty, but in diligent and honest endeavours to perform it to the utmost of their power. Or, in other words, they must be directed to wait upon God for the enlightening and sanctifying influences of his holy Spirit, in a dili- gent and conscientious attendance upon all the in- stituted means of salvation. And here, though it may appear to be a digres- sion, I must take the liberty to observe that children ought to be taught, and that at an early period of life, to remember the Sabbath dav and keep it holy. Not that the same seriousness and circumspection 23t; PARENTAL DUT\. is in this or any other instance, to be exacted from them as may reasonably be expected from the adult. But as the prosperity of Zion, and even the life and power of religion depends very much upon the con- scientious discharge of the duties of this day, they ought, most undoubtedly, to be early accustomed to make a proper distinction between this and the other days of the week. (4.) The various duties which we owe to God our maker, must be set before our children, in the most easy, and at the same time the most engaging light. — To love infinite amiableness with all the heart; to stand in awe of the majesty of the Al- mighty; to fear his displeasure; to aim at his glory in all we do; to trust his faithfulness; to be thank- ful for his rich and various benefits, and to render him the homage of the profoundest adoration; are duties so plain as well as reasonable, that children may be made, not only to understand them, but also to perceive them to be nothing more than our reasonable service. (5.) They should also be well instructed in the various duties which we owe to our fellow men. — That creatures of the same species, inhabiting the same world; in the same state of apostasy and guilt; exposed to the same temptations; and on their way to the same eternal world — should not hate, but cordially love one another, and exert themselves with all diligence and zeal, to promote their mu- PARENTAL DUTY. 937 tiial happiness, both in this life and a future state. Will it be necessary to observe, that every instance of parental instruction ought to be illustrated and enforced by a correspondent example? Children are more generally influenced by example than by precept. And if our conduct should be the reverse of our instructions; we have certainly much reason to fear that our children will be more disposed to imitate the former, than to observe the latter. You will not, however, expect on this occasion, a full detail of the various doctrines and religious duties, in which our children ought to be instructed. This would require more than a whole discourse. 2. I now propose to consider the other branch of a religious education which our text inculcates. We must bring up our children in the discipline, as well as in the instruction of the Lord. And with this view, it will be necessary that they l>e brought to a cheerful and unhesitating submission to parental authority. This great object ought indeed, to be accomplished by the gentlest measures which can be rendered effectual. It is, however, an object of too much importance to be sacrificed to the ten- derest sensibilities of parental affection. When brought to this happy temper, children will listen to the instructions of their parents with reverence and respect. This happy temper will render obe- dience easy and delightful. But if they be suffered 238 PARENTAL DU'l V. to live under the influence of a j3eevish temper and ungoverned passions, there is very little reason to expect a favourable result from any course of reli- gious instructions, or any measures it will be in our power to employ for their everlasting advantage. It is not, however, enough for us to teach our chil- dren what they ought to believe, and what they ought to practice; we must also, as far as it sliall be in our power, restrain them from all sin. Eli was not, it would seem, deficient in good in- structions and the tenderest entreaties for the re- formation of liis transgressing sons. But " They made themselves vile and lie restrained them not.'''' And what was the consequence! They hearkened 7iot to the voice of their father, ^^ but persevered in their iniquitous courses to his great affliction, and their own destruction. Yes, we must, as far as it shall be practicable, re- strain our cliildren from every vicious practice. And with this view, a particular attention ought to be paid to the company they keep, and the friendships and associations they shall be disposed to form. You would not willingly suffer your children to go near a person infected by the plague, or some pes- tilential disease. And is not vice, in many instan- ces as infectious as the plague, and infinitely more to be dreaded? Undoubtedly it is. How is it then, that parents so frequently suffer their children to frequent abandoned, or at least, ensnaring com- PARENTAL DUTY. 239 panj? Will the few superficial accomplishments which may be acquired from an ungodly world, compensate for the loss of good morals! Whatever parents may imagine, evil communications icill cor- rupt good manners. II. I shall now ofTer a few remarks respecting the manner in which the duty which our text in- culcates, ought to be performed. 1. And here, the first observation which merits our attention, is suggested by the text itself. Pa- rents must not provoke their children to wrath. For this caution there may not, indeed, seem to be much necessity in our times. With us, excessive indulgence appears, for the most part, to be a pre- vailing error. But however this may be, it may not be amiss to observe, that the most gentle and persuasive measures ought uniformly to be employ- ed as far as they can be rendered efficient. Nor should any thing vigorous or severe, be at any time required. It may, indeed, be of much advantage to begin very early to accustom them to various in- stances of self-denial. But this ought always to be done, in away calculated to convince them, tiiat it originates in the most affectionate solicitude for their highest good. 2. In the education of children, the depravity of human nature must always be kept in view. They who disregard this caution, can scarcely fail to form very erroneous sentiments, both with respect to 240 PARENTAL DU I Y. the instructions which they ought to give their chil- dren, and that course of disci }3hne and restraint which will be most for their advantage. This is not the place to consider the objections which have been made to this humbling doctrine. The diffi- culties, with which parents seldom fail to meet in the discharge of this important trust, will be suffi- cient to prove it to be a well established fact. And to correct it, ought to be the great design of a reli- gious education. To this point, all the rays of re- ligious instruction and all the enerejies of religious discipline ought to be directed. But is this gener- ally the case? Far from it. The general manage- ment of children in our country, at least, and this is probably the case throughout the earth, seems to be much better calculated to corrupt and deprave a pure, than to rectify the disorders of a depraved heart. For example, it is by no means uncom- mon for parents in providing amusements for their children, to utter in their presence known and inten- tional falsehoods. And this must certainly be one of the readiest ways which can be devised, to teach them to act the same part. When parents are quite lavish in the praises of their children, they do not, it may be presumed, intend to foment pride and vanity, and self-conceit. But a little reflection might, one would think, convince them that such will, in all probability, be the case. It must not lie imagined that when children are taught to be PARENTAL DUTY. 241 impertinent, or abusive in the way of amusement, it is with a design to render them so in reality. This however, can scarcely fail to be the case. Nor are we permitted to imagine that when children are treated with that deference and regard which can belong only to the adult, it is with a deliberate de- sign to render them assuming and self-sufficient. But this result is certainly the natural consequence of such treatment. Unhappy innocents! if I may be allowed that term: — hard, indeed, is their fate, when their parents and instructors and friends, in- stead of adopting proper measures for their edifica- tion and salvation, do just the reverse 3. Particular attention ought to be paid to the peculiar temper and disposition of children, as well as to their age. For a mild and gentle disposition will not require the same disciplinary energies, which must be employed in the management of the more turbulent and unyielding. It will, undoubt- edly, be best to begin with the most obvious and elementary truths, and to introduce those of more difficult apprehension, as the expanding mind shall become qualified for their reception. These ob- servations however, appear too obvious to need far- ther illustraiion. 4. Parents will do well, to observe and improve the various occurrences in life, upon which some profitable instruction may be engrafted to the great- est advantage. Does the thunder roar or the light- ^42 PARENTAL DUTY. ning flash in the heavens? The grandeur and aw- fulness of the scene, may be made to assist children in their conceptions of the power and majesty of God. Is a member of the family, or some dear friend or relation cut off by death, and laid in the cold and silent grave? This will afford an opportu- nity not to be neglected, of turning their attention to the great interests of the eternal world. Is a be- loved friend and relation, brought from the gates of death, and restored to health? This joyful event may be improved, so as to furnish them with a more impressive sense of Divine mercy. 5» Parents ought also to be very attentive to the manner, in which their instructions are communica- ted to their children. It is, I believe, now generally admitted, that from a cold unimpressive manner of preaching, little or no advantage is to be expected. And w ill not the same observation apply to paren- tal instruction? If parents do not sensibly feel the importance of the truths they inculcate on their children, can it reasonably be expected, that children should derive any lasting advantage from such cold and heartless instructions? Certainly not. 6. Parents ought to be much engaged in prayer for their children. It is, I think, a prevailing sen- timent among the best informed, that unless the seed of the word which has been disseminated by a preacher of the gospel, be watered by the tears of fervent aiwi persevering supplication to God for his PARENTAL DUTY. 243 blessing; little fruit is to be expected from the most impressive sermons. And still less reason, ir ap- pears to me, can prayerless parents have, to expect a blessini* on their best endeavours to promote the good of the offspring, which God has given them. In every attempt to promote the salvation of others, as well as in the great concern of our own salvation, we are absolutely dependent upon the grace of God. This grace, therefore, we ought to seek with earnest and persevering importunity. Nor ought parents to be discouraged, though they should not have the happiness to see their la hours, for the highest interests of their children, immediately crowned with success. Long after their heads are laid in the dust, their prayers in behalf of their children may be heard and answered. And this, from actual observation, we have reason to believe, is not unfrequently the case. III. It remains to offer some motives to enforce the duty inculcated in the text. And ye fathers pro- voke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Now it will, I hope, be readily acknowledged to be, at once a duty of great importance and of indispen- sable obligation. You have all no doubt, frequently observed the importance of culture in the vegetable world. What a vast difference is there between a plant or flower in an uncultivnted forest, and in a well cultivated garden. And can it be supposed 244 PARENTAL DUTY. that cultivation is less necessary in the moral than in the natural world? In a state of perfect innocence, a course of moral culture might not have been, perhaps, indispensably necessary. In the minds of our children, we do not find that fair and expansive germ of every moral virtue, which requires nothing but the energies of intellectual culture, and the genial influence of re- volving suns to bring it to perfection. No my bre- thren! Let cavillers against the Mosaic account of the apostasy of man say what they will, we evi- dently perceive in our children such tempers and dispositions, as will require all the energies of moral culture and judicious restraint, in order that they may be qualified and disposed to act with pro- priety, the part allotted them in this life. Look abroad in the world, and observe the ignorance and profligacy of a large proportion of our youth. See how many of them are rushing with eager haste to a premature grave! How many live to the grief, as well as to the disgrace of their parents! How often are the most promising talents prostituted, and all their parents' fondest hopes forever blasted! And have you any security that such will not be the fate of your children, should you neglect their educa- tion? You liave not. Would you wish to see your children happy, and respected in this life? Would you wish them to be the comfort and the support of your declining years? Would you wish to secure PARENTAL DUTY. 245 them from all the tragical consequences of flagi- tious vice? Then hring them up in the nurture and admonition of the Lord Jesus Christ. But it is principally in a much higher view, that I must take the liberty of urging upon you the faith- ful observance of this duty. The present life is in- tended only as an introduction to a future state of endless misery, or of endless happiness. And it must certainly be your indispensable duty to adopt the most effectual measures in your power, to pre- vent the ruin and secure the everlasting happiness of the children God hath given you. Do parents verily believe that there is a future state? That when the dear remains of their children are deposited in the dust, the soul must return to God ivho gave it. and enter upon an unchangeable state? Do they verily believe this, and yet neglect to tell their chil- dren so? — neglect to tell them what they are; what they must shortly be; and what measures they ought to adopt, in order to be delivered from final ruin! Can they behold their own children in the way to endless destruction, and yet make little or no exertions for their deliverance from this most pe- rilous situation? This, were it not too evidently exemplified to be called in question, would appear absolutely incredible. The parent who neglects the temporal interests of his children, will meet your decided disapprobation. What then are we to think of the parent, who neglects their everlasting 246 I'AHEN'i'AL DUTY. interests, neglects the souls of his children; the souls that must live when the body dies; that must live forever, and that in a state of endless happi- ness or endless misery? Must not the guilt of such parents be unspeakably great? Yes, my brethren, we want words to express it; we want ideas rightly to conceive it. And even though we could do both, the representation would, we have reason to fear, in too many instances, give offence instead of pro- ducinii any salutary impression. But the time is coming, when you will formjust ideas of this interesting case. When about to bid them a last adieu, and go into that state where you can do nothing more for them, you will probably know how to appreciate the advantages of a reli- gious education. Or should you see any of them die ignorant of God and without hope; and espe- cially, should they, as has been the case, charge their destruction to the inattention and neglect of their parents, how will you sustain the dreadful im- putation? But whatever may be the circumstances attending your departure, or that of your children from this world, you will meet them again; meet them before the bar of final judgment: and should you there find their destruction charged to your ac- count, how will you be able to bear the weight of such a charge? How is it, my brethren, that you are so tremb- lingly alive to every thing that can effect the hap- PARENTAL DUTY. 247 piiiess of your children, in this life, and so regard- less of their everlasting destiny? Is a child arrested by some dangerous disease? The parents seem to be the greatest sufferers. Every thing that aggra- vates the complaint, is guarded against, with the most sedulous attention. No effort is spared to afford the most effectual and instantaneous re- lief. But why is their tenderness limited to this transitory state? Why do they not with equal, with infinitely greater solicitude, labour to preserve thera from a miserable immortality? Surely they do not consider the case as they ought. And ye fathers provoke not your children to ivraih, but bring them up in the nurture mid admonition of the Lord. But do we not often see children, perhaps it will be objected, who enjoy all the advantages of a good religious education as bad as others? This may, sometimes, no doubt be the case. But do you not often see the reverse? No inconsiderable number thus educated, become a great comfort to their pa- rents and the support of their declining years; and what is of still greater importance, no inconsider- able number thus educated, become the brightest or- naments in the church of Christ. And certainly, this ought to be sufficient encouragement, clieer- fuUy to undertake and faithfully to perform this im- portant duty. Nor when the children of professing parents, are found in the way of destruction, are we warranted uniformly to conclude that they have resisted the influence of a good education. Every 248 PARENTAL DUTY. professor does not faithfully discharge this great trust. I might say more. It is not, I fear, by any means uncommon, even for pious parents, when weighed in the balance to be found ivanting, in this respect. In a word; when we consider how very imperfectly this duty is generally performed, and the powerful temptations to which children in our country are exposed, it ought, by no means to be thought strange, that it should so often fail in the accomplishment of its object? " Train up a child in the way he should go, and when he is old he will not depart from it.'''' This declaration, not\'. ith- standing some apparent objections will, I am per- suaded, be found a truth abundantly verified in general experience? What a happy change should we shortly see in our families, in our churches, and even in our country, were the great duty I am endeavouring to enforce, faithfully observed? The preaching of the gospel must ever be, in a great measure, destitute of all saving efficacy, where a religious education is ne- glected. But a good religious education would not only have a tendency to prepare the young mind for the reception of divine truth; but also, for reducing it to practice; for becoming a doer of the work as well as a hearer of the word. It has not, I hope, escaped the attention of the youth of this audience, that this discourse, though addressed to parents, is principally intended for their advantage. Since it is the indispensable duty PARENTAL DUTY. 249 of parents to bring up their children in the nurture and admonition of the Lord, it must certainly be your duty to listen with reverence to their instruc- tions, and to submit with the greatest cheerfuhiess to their authority. Be assured, that your parents have your interests very much at heart; that whatever they enjoin, and whatever they may prohibit, they have this uniformly in view. Honour then, your father and your another, and do all you can to render them happy in the discharge of their duty to you — Young as you are, you must die; you must die soon; and you may die in your youth. Hear then, the instruction of thy father, and receive with dutiful attention, the laiv of your mother, and be wise — wise unto salvation. Listen not to the voice of any seducer, who would entice your feet into the way of ruin. Youth is the happiest season for the acquisition of knowledge, and the improvement of the heart; for obtaining every thing which will be necessary to happiness in this life, and in that which is to come. Never does religion appear so irresisti- bly alluring, as when it is exhibited in the life and conversation of a well informed youth; never does youth appear so engaging, as when it is adorned with the graces of religion. — Children do not pro- voke your parents to wrath. Do not slight or des- pise their instruction. Do not resist their authority, but suffer them to bring you up in the nurture and admonition of the Lord. 33 SERMON XVI. THE CONSTRAINING LOVE OF CHRIST, 2 Cor. v. 14. For the love of Christ constraineth us. Next to our own salvation, that of the people com* mitted to our care, ought, certainly, my brethren in the ministry, ever to lie nearest our hearts. And it has become my duty once more to address you upon this interesting subject. A very difficult- nay, it appears to me a very perilous undertaking. God grant that I may be able to execute it, so as to promote our mutual edification! In our day it is not uncommon for the ministers of the gospel, to sink into a state of great remiss- ness, together with the people of their sacred charge. This, however, was far from being the case with the apostle Paul. In the discharge of the great 252 TilK CONSTRAINING LOVE OF CHRIST. trust committed to him, he was very zealous — in- stant in season and out of season. Nay, He count- ed not his life dear unto himself so that he might finish the ministry which he had received of his Lord and Saviour Jesus Christ, Nor did he labour in vain. The seals of his ministry were very numerous. Thousands of perishing sinners, rescued from the guilt and thral- dom of sin, knew how to appreciate such extraor- dinary labours. But it was not easy for the wise men after the flesh, to comprehend the reasons of a conduct, so totally diiferent from all the maxims of their boasted wisdom. And the faction at Corinth were, it seems, presuming enough to charge him with insanity and madness, on account of a zeal which appeared to them at once so preposterous and intemperate. With Paul it was, we are well assured, a small matter to be judged of man's judg- ment. In defence, nevertheless, of his conduct in this instance, he condescended to offer the short but truly dignified apology, contained in the words of our text and the preceding verse. ^^ Whether toe be beside ourselves it is to God, or ivhether ive be sober it is for your cause. For the love of Christ constraineth us.^^ — As if he had said. — The cause in which we are engaged is the most important, which can occupy the powers of an immortal mind. It is nothing less than the highest honour we can render to God our Maker, and the most essential THE CONSTRAINING LOVE OF CHRIST. 253 service we can do to our fellow-men. And is it possible that we can be too earnestly engaged, in promoting these great objects? Our Redeemer is worthy of our utmost zeal and our highest grati- tude. For though he was rich, for our sakes he be- came poor, that ive through his poverty might be made rich. Greater love hath no man than this, that a man lay down his life for his friends. But ivhile we were yet enemies Christ died for us. And he died for all, that they which live should not henceforth live unto themselves, but to him who died for them and rose again. And when we consider these things, it is impossible to be unmoved or in- active. When we reflect upon the love of Christ to us, our zeal is awakened within us, our souls take fire, and we feel ourselves borne away as by a resistless torrent in his service. And such, my brethren, is the manner in which we, in our humble measure, ought also to endeavour to fulfil our ministry, if we would save ourselves, and the people of our sacred charge. And here I wish it to be at- tentively observed, that it is not merely the necessity of real piety or genuine religion, but the necessity of the love of Christ in its constraining influence, that, on this occasion I intend to evince. And with this view I must beg your attention to the fol- lowing considerations. 264 ^^^ CONSTRAINING LOVE OF CHRIST. 1. No inferior principle will be sufficient, to in- duce any one to acquire that knowledge which our sacred office requires* The sacred volume which we justly consider as the standard of our faith, and the only rule of our practice, is a book of vast comprehension. It ex- tends from the beginning to the end of time, from the origin of the world to its dissolution, embracing besides the doctrines we ought to believe, and the laws we must obey, prophecies which we ought to understand, and a great variety of events, with which we ought to be intimately acquainted. It is a book that was written in languages very different from our own, and with an allusion to a great variety of cus- toms, rites and ceremonies, not in use among us; in a word, it is a book which requires more pains to understand it, as a Teacher ought to understand the standard of his faith, than one who is not un- der the influence of this animating^ principle, will be likely to take. But should it be otherwise, he will be in great danger of endeavouring to explain the doctrines, and to reduce the requisitions of our holy religion, to a correspondence with his own ex- ercises and religious state of mind. And in this way, he will, there is reason to fear, do great in- jury to the people who look to him for instruction, as well as to the great cause in which he is engaged. Nav, I am disposed to think that such a man will not be able to form correct ideas of what it most THE CONSTRAINING LOVE OF CHRIST. ^55 concerns, both preachers and their hearers to under- stand, I mean what is most spiritual and divine For how can a man understand the nature of affec- tions he does not possess, or of a life he does not live? The carnal mind cannot know the things of the Spirit, because they are spiritually discerned. Now as far as any man is destitute of the holy principle under consideration, so far must he be carnal, and consequently disqualified for spiritual and holy perceptions of divine truth. Every affec- tion of the human heart, has a language correspon- dent to its peculiar nature. And if a man is not in possession of the affection itself, how shall he form correct ideas of the language belonging to that af- fection? It is impossible. And may not this be one reason, why commentators of great penetration and profound erudition, are often so miserably be- wildered, when they attempt to explain some of the most spiritual and important passages in the holy scriptures? 2. No principle of inferior influence to the con- straining love of Christ, will induce any man to un- dergo the various and difficult labours of the minis- terial office. If any one has chosen to appear in this sacred character, from a hope of living in a state of ease and indolence, he has made a most wretch- ed choice. He is either destitute of just concej)tions of the nature of the gospel ministry, or else he does not intend to fulfil its various duties. It is not ^56 THE CONSTRAINING LOVE OF CHRIST. enough for us to acquit ourselves in the pulpit, so as to escape the censures, or even so as to carry with us the applauses of our hearers. This may often be done at the expense of a good conscience, while the most important object of a ministerial address from the pulpit is neglected, and no proper mea- sures are employed to awaken secure sinners, or slumbering Christians to any just sense of their danger and of their duty. Besides, there are a great variety of attentions indispensably necessary to a faithful discharge of ministerial duty, that nothing but the constraining influence of the love of Christ can command. Among these, may be mentioned, profound meditation upon divine subjects, self-ex- amination, self-denial, and the various duties of re- tired devotion. And while these are neglected nothing will be done aright. The preacher, who in these exercises is remiss, cannot possibly feel for himself as he ought, nor be heartily and affectionate- ly engaged for hisown salvation. And surely, he who neglects himself, and does not feel as he ought for himself, cannot feel as he ought for his people. — Nay, my brethren, without the constraining influ- ence of the love of our Saviour, we can ne\^r think of him or speak of him to others, or preach his gos- pel, or do any thing in our holy office in a proper manner. Consider, my brethren, the most deplorable situa- tion of the world of mankind lying in wickedness. THE CONSTRAINING LOVE OF CHRIST. 257 How far from God! How near to destruction! On what a dreadful steep do impenitent sinners stand! And O what fiery billows roll below! — Should their feet slide, should some sudden blast arise and sweep them away in this condition, they are forever lost. Let us hasten to their rescue. — Let us try to snatch them as brcmds from the hum- ing. Let us address them — How? With an in- sensible heart, with a heart that cannot pity, can- not feel for them? No, my brethren, this would be absurd, this would be unnatural; and it would in all probability be in vain. In this way, we shall scarcely be able to procure any proper attention; much less can we reasonably expect that such heart- less addresses will be the means of making upon their minds any lasting impressions. Do we need a proof of this! Alas; my brethren, we have, I am much afraid, too many resistless evidences of it every time we ascend the pulpit to preach the gos- pel. What multitudes among our people continue in a state of deep security, after all we have done for them! How often do we observe the labours of a minister, whose piety we have no reason to call in question, attended with little or no apparent fruit? It is not merely the love of Christ dwelling in the heart of a preacher that will qualify him, for his arduous task: No, it must dwell in him so abundantly, that he will feel, and sensibly feel its constraining influence. Without this, a preacher 34 258 1'^^ CONSTRAINING LOVE OF CHRIST. will not be likely to be instrumental in any con- siderable degree, in promoting the salvation of his fellow-men. A very little attention to the nature and design of our sacred office will, it is presumed, be sufficient to establish this sentiment. It must not be imagined, that nothing more is required of us, than a certain round of ministerial services, dis- charged in a way that will secure to us the good will of the people of our sacred charge. It is indis- pensably required of us, that we do our utmost to save the souls committed to our care from final ruin. And in the execution of this arduous office, we must expect to meet with great difficulties. It will, as has already been observed, be often times difficult to procure any serious attention to the great in- terests of a future state. But this is not enough. The secure in sin must be awakened to a deep sense of their guilt and danger. And we shall of- ten find our utmost exertions for this purpose, ab- solutely fruitless. And how difficult must it be to persevere in proper exertions for this purpose, after we have repeatedly done our utmost in vain! — Ephraim is joined to his idols, let him alone! — Nothing, it appears to me, but the constraining in- fluence of the love of Christ can, in this trying case, secure us at once from a criminal remissness, and a paralizing despondence. No other principle will be sufficient to bear us up and carry us on to the closing scene of life, in those zealous and uninter- THE CONSTRAINING LOVE OF CHRIST. 259 niitted exertions, which it is our indispensable duty to employ for their salvation. But the want of success is not the only difficulty we may expect to meet with. Prophesy not right things. Prophesy smooth things — prophesy deceits^ will not improbably be the requisitions of some of those whom we address. Not that any would choose to adopt such language. But some of them will, in all probability, be offended with the over- whelming lustre of the truth; will be offended, when their faults are brought to light and their transgressions set in array before their view; or when an attempt is made to wrest from them their de- lusive hopes, and tear away every refuge of lies in which they trust. And it may be, while you are doing your utmost for their salvation; while you are instructing, admonishing, entreating them in all long suffering, and the tenderest affection; nay, while you are weeping in secret places for them, and bearing them upon your hearts in the most fer- vent and affectionate addresses to that God, who only can take away the heart of stone, and give a heart of flesh; they will neglect you, and make the most unkind returns for all these labours of your love. — And can any thing but the constraining influence of the love of Christ, support and bear you onward in all the best exertions in your power for their eter- nal good, under such circumstances of discourage- ment and affliction^ 260 '^^^ CONSTRAINING LOVE OP CHRIST. No, my brethren, without the constraining influ- ence of the love of Christ, you cannot feel for them, remonstrate with them, preach to them, pray for them, or do any thing as you ought for their salva- tion. Nay, without this holy inspiring principle, you cannot feel or be engngrd as you ought for yourselves, much less for others. Consider, my brethren, how your blessed Saviour accomplished the great work of redemption. Was il by the mere exercise of his infinite intelligence and almighty power? Did he, as in the great work of creation, form in the councils of eternity, the stupendous plan, and bring it to perfection by the single act of his will? No, my brethren, our salvation was not to be accomplished upon such easy terms. It was the work of Almighty love — of laborious, agonizing, dying love. It was the work of a Love that could make any sacrifice, undergo any trial and labour, and endure any sufferings for us. And can we reasonably expect to be instrumental in saving the souls committed to us, without correspondent exer- tions of love towards them for that purpose? Sure- ly no. But do we not sometimes see preachers of the gospel, in appearance, at least, vt ry zealous, in the discharge of ministerial duty, who, nevertheless, afford convincing proof that they have no love to Jesus Christ? It must, indeed, be admitted, that this is the case. But it is in appearance only, not THE CONSTRAINING LOVE OF CHRIST. 261 in reality, much less is it uniformly in all the va- rious duties of their office, that this zeal is display- ed. Or, what is too often the case, it is a zeal for a party, not for ^ hrist and the souls of men. Should we, however, admit it in some instances, to be real, arising from the native fervours of a susceptible heart; yet, much fruit cannot reasonably be expect- ed from it. AH the fires of unsanctified affections will communicate no christian warmth. Nay, we may safely affirm, that no great advantage can rea- sonably be expected, even from the highest affections and most zealous exertions of a heart which, while it is, upon the whole, right with God, is in a state of such declension, that the constraining influence of the love of Christ can scarcely be considered as the governing principle there. But what may we not expect from the constraining influence of this prin- ciple? 3. No inferior principle ivill possess equal effi- cacy in the interesting case under consideration. 1st. This principle leads to ministerial fidelity^ as it is the best qualification for ministerial duty. That love to our fellow men, which just views of the love of Christ cannot fail to produce, will render a preacher of the gospel very solicitous for the salva- tion of his fellow men, and consequently operates as a powerful motive, to use all the measures in his power to promote their everlasting interests. With- out love to God, there is no true love to men, con 262 '^^E CONSTRAINING LOVE OF CHRIST. sidered as accountable, immortal creatures. And no inferior principle can incline and enable us to discharge, towards them, our duty with fidelity. Neither a regard to our own interest in all the pe- riods of our existence, nor a regard to our own re- putation, nor an attachment to the interests of a party, nor the strongest affection for our people which can reside in an unsanctified heart, will ever induce us to undertake, and faithfully to discharge, the numerous and very difficult duties we. owe to them. That zeal which arises from these or simi- lar sources, will, for the most part, prove only like a torrent, rushing from the mountains in the time of rain; very violent, perhaps, while it lasts, but quickly exhausted. Whereas it is an abiding prin- ciple, that we want to actuate us in our ministerial course. A principle not too violent in its operation, for the feeble powers of humanity to support it to the end of life; and one which like the sun shin- ing in its strength, will at once invigorate and cheer the mind of man. And such a principle is the love of Christ. It will assist us much in forming just ideas of the worth of the soul, and the incalculable importance of everlasting interests. Some assistance in this respect may, indeed, be derived from the whole system of material nature, for it must have been with an ultimate reference to the soul of man — to everlasting interests, that the foundations of the earth were laid, and our heavens THE CONSTRAINING LOVE OF CHRIST. 263 Stretched out as a curtain. But when we turn our attention from the old to the new creation, when we behold a better earth and better heavens rising to our view; and especially when we consider the foundation upon which they rest, the cross of our Divine Saviour, we may well say. Lord what is 7nan that thou art mindful of him? Under such views, a miserable w orm seems to rise from his na- tive insignificance, and assume an importance in the great scale of rational existence before unknown. 2. The love of Christ loill he efficacious in this case, because it will render our duty, our delight. A man of great integrity may, indeed, do much from a sense of duty, even when the work is by no means agreeable to him. But how much more may we expect from one, who finds himself in his element, while he is discharging his duty; when it is to him his meat and drink; when he is abundantly happier thus employed, than in any other way. When the various duties of the gospel ministry are rendered delightful to us, it will be in our power to do more, and in a better manner, than if they were discharged merely as a task, which we dare not neglect. Turn your attention to the children of the world. Observe their astonishing anls through the end- less ages of mernity. But wiiy these general re- flections? What will they avail us? How often does the philosopher, after exploring with an as- tonished eye the wonders of the heavens and the earth, return into himself as i2;!iorant of God, and IHE CONSTRAINING LOVE OF CHRIST. 267 as far from the love of God, as before he entered upon Ills laborious researches! And we have cer- tainly reason to fear, that after such general reflec- tions upon the love of Christ, we may return to our people, may appear in the pulpit as destitute of its constraining influence as we came here. No, my brethren, it is not a general view of this incompre- hensible subject in which the mind may for a time be lost in astonishment, that will be sufficient for us. It is an appropriating, palpable, realizing view; a view that will take fast hold of the heart, a view that will incorporate itself with the ordinary and daily concerns of life — a view that will be likely to be carried home with us, to accompany us while we lie down and rise up, while we go out and come in; in a word, that we may expect to carry with us through all the diversified scenes of future life. — Such is the view of this great subject that our im- potence requires. Consider, my brethren, the nature of sin. The desolations it has wrought in the earth. The de- plorable state of a transgressor given up to its ruin- ous consequences forever. And remember this might have been our case. Consider what our Redeemer has done in the councils of eternity, in the Garden of Gethsemane, and on Calvary for us. View him with a visage more marred than any marl's — with his raiment stained in blood, in all the mys- teries of wo, for us. Did he drink to the very dregs 268 "^^^ CONSTRAINING LOVE OF CHRIST. the cup mingled for us? Did he bear our guilt and carry our sorrows? — was he made a curse for us? Did he die for us, rise from ihe grave for us; does he now sit at the right hand of the Father as our intercessor? Is it in him we live and move and have our being? And is it through him that we hope to Jive forever in a state of endless happiness? Consider these things, and say what are the re- turns we owe — and consider what are the returns we have made? What have we done for him who died for us? What have we done for the souls com- mitted to our care? Look back, my brethren, up- on the time of your unregeneracy and unbelief; when you were in the way of ruin — making haste to destruction. Did he arrest your desperate course? Did he find you in darkness and translate you into his marvellous light? Did he find you in chains and set you at liberty? Did he cancel your guilt and teach your hearts to love what you had once hated; to love God and holiness? Did he snatch you from the very grasp of eternal death, and save you from hell? And will you not have pity upon your own flesh and blood, as he had pity on you? Can you behold, with hearts unmoved, the deplor- able state of a soul for whom he died, while it is dead in trespasses and sins? Can you behold such numbers of the souls committed to your care on the very verge of destruction, and yet do nothing THE CONSTRAINING LOVE OF CHMST. 269 for their rescue? Will you not fly to their relief? open your hearts to them? address them in all the fervour of the tenderest compassion? Will you not remonstrate, plead with them, and even agonize for their salvation? " How shall I give thee up Ephraim? How shall I deliver thee IsraelV"^ SERMON XVII. THE GOSPEL PREACHED. Mark xvi. 15. Go ye into all the world and preach the gospel to every creature. When our Jesus undertook the work of creation, he had only to say, " Let there be lights and there was light,'^^ Let there be a world, and there was a world, Let there be a commodious habitation for man, and the system which we inhabit arose into existence without delay. But the work of Re- demption was not to be accomplished upon such easy terms. No, my brethren, in order to accom- plish our Redemption, it was necessary that the law we had broken should be fulfilled, and that its penalty which we had incurred should be endured. But this great work was now accomplished. Our Redeemer had magnified the law and made it hon- onrnble^ and its penalty he had endured to the very 272 '^^^ GOSPEL PREACHED. UT'ermost. Thus a way was opened for the deliv- erance of sinners of our apostate race, from the guilt, the pollution and the thraldrom of sin. It would have been easy for that Power which gave sight to the blind, hearing to the deaf, and life to the dead, to have carried on the glorious work, of salvation, without the institution of a gos- pel ministry, and the co-operation of any of the children of men. But his holy will was otherwise. Having laid the foundation of a kingdom, against which the gates of hell should never be able to pre- vail, it was his good pleasure to commission and send forth a number of his humble followers, to publish the glad tidings of his salvation to the ends of the earth, and preach the gospel to every crea- ture. It must not, however, be imagined that this sa- cred commission was limited to the apostles and the first preachers of the gospel. No, the apostles were indeed distinguished by gifts and power, and a dignity, to which their successors in this great work have no claim. But the promise accompany- ing this important commission, as it is recorded by the evangelist Matthew, " I am with you always to the end of the worW is a plain intimation that the gospel should be preached by the apostles and their successors to the end of time: and consequently wc may consider the address originally made to the apostles as extending to ministers of the gospel in THE GOSPEL PREACHED. 273 our age also; Go preach the gospel to every creature. Wliat an important, awful commission! What, my brethren, are the little interests of earthly kingdoms and states, when compared with the great interests of the kingdom of Jesus Christ — the vast conc(irn- ments of eternity! The last words of a dying father or friend, are justly considered worthy of particular regard. And surely the last words, the last injunction of our risen and ascending Redeemer, must claim the pro- foundest and most affectionate attention. Preach the gospel to every creature. But how shall sinful dust and ashes undertake the perilous task? How little, alas! do we know of the holy Jesus and his blessed gospel; how very limited is our knowledge of the Divine law which we have violated, of the evil of sin, of the nature and excellence of holiness, and of the most dangerous situation of an impeni- tent transgressor! How little do we know of the worth of a soul! How weak is our faith, how lan- guid our zeal, how cold our love! And what shall we say in this perplexing case? Shall we say with his servant Moses; Send ive pray thee hy the hands of whom thou ivilt send this sacred embassy, but loe pray thee have us excused? No, my brethren, the awful charge is committed to frail and weak instru- ments, that the power may be and appear to be of God. 56 274 ^^^^ GOSPEL PREACHED. The gospel, properly siojiiifies good news or glad tidings. " Fear not,^^ said the angel to the shep- herds, "ybr behold I bring unto you glad tidings oj great joy which shall be unto all people.''^ And with the greatest propriety is it thus denominated. Very tragical indeed, are the consequences of our origin- al apostasy from God our Maker. And still more so, may I not say, are the bitter fruits of our own voluntary transgressions. Where alas! is the ori- ginal glory of our nature? Hotv is the gold be- come dim, and the most fine gold changed! From the crown of the head, to the sole of the foot there is no soundness, no spiritual health. The human frame does, no doubt, still retain much of its original form. But its original vigour, its former glory, its immortality is gone. All flesh is now become as grass, and all the goodliness there- of as the flower of the field. How dark, how benighted the mind of man, where the candle of the Lord once shone with such heavenly lustre! How alienated from the love of God is the heart of apostate man! How debas- ed his best affections! And how insupportable the vengeance which hangs over the head of an im- penitent transgressor! Our innocence, our glory, our peace are gone. Yes, my brethren, they are gone; but our case is not a hopeless one. " O Zion that bringest good tidings, get thee up into the high mountain, O Jerusalem, that bringest good THE GOSPEL PREACHED. 275 tidings lift up thy voice with strength; lift it up, be ?iot afraid, say unto the cities ofJudah, behold your God! Behold my servant whom 1 uphold, mine elect in whom my soul delighteth. I have put my Spirit upon him: he shall bring forth Judgment to the Gentiles. A bruised reed shall he not break, and the smoking flax shall he not quench. He shall bring forth Judgment unto truth. He shall not fail nor be discouraged till he have set judgment in the earth; and the isles shall wait for his laivs. Let the wicked forsake his ivay and the unrighteous man his thoughts, and let him return to the Lord and he loill have mercy upon him, and to our God Jor he will abundantly pardon. Look unto me and be ye saved all the ends of the earth.^^ Yes, my brethren, the gospel proclaims a glori- ous, a complete and eternal deliverance, from the guilt, from the power and from the pollution of sin. The gospel proclaims a perfect deliverance, from all the tragical consequences of the fall, and opens to our astonished view, prospects of glory and happi- ness, far superior to that which we have lost by our apostasy and guilt. The pardon of sin, the adop- tion of the sons of God, and the heaven of Jesus Christ are brought near to us in the gospei. For it assures us that " God so loved the world, that he gave his only begotten Son, that lohosoever believeth in him should not perish, but have everlasting life.^' " Sing 0 ye heavens, for the Lord hath done it, 276 THK GOSPEL PREACHED. shout ye lower parts of the earth, break forth into singing ye mount ains, 0 forest, and every tree therein^ For a glorious, a complete and eternal salvation is offered to us in the gospel, " without mo7iey and without price.^^ Our Lord and Sa- viour Jesus Christ, " hath abolished death, and brought life and immortality to light through the gospeiy That the gospel proclaims a full and free pardon of sin, seems to be so evident from the Scriptures, as scarcely to need particular proof In Jesus Christ we have redemption, through his blood, even the forgiveness of sin. And is not this a blessing worthy of all acceptation? Sin is an evil of incalculable magnitude. For a Creature to set up his own will, in opposition to the will of the Great Creator, and Lord of the uni- verse— what presumption! what arrogance! what heaven daring impietj! and in how many, and in what flagrant instances have we all done this? To worship and servo the creature more than the Cre- ator; can any thing be more impious? And yet, who can undertake to exempt himself from the charge? Say my brethren, w hat is the object of your chief desire? Is it the knowledge and enjoy- ment of God your maker? Or is it rather some earthly good, your farms, your merchandize, or some of the perishing enjoyments of this transitory d^ THE FRUIT OP THE VINE. view, that the import of the gracious declaration in the text, will be best illustrated. 1. The knowledge of Jesus Christ and him cru- cified, is undoubtedly of high and everlasting im- portance to us sinners. And happily calculated are the elements of bread and wine to aid our concep- tions of his glory, his fulness, and especially his suitableness to our case. It is, however, but little we can know of him with all our advantages in the present state, where ive see oi\\y as through a glass darkly. But in heaven it will be otherwise. There we shall see face to face, and know even as ive are knoivn; know him as God over all, and God and man in one person: — Yes, my bretheren, the dis- ciples of Jesus Christ will, in a future state, obtain much more comprehensive ideas of his divine per- fections, his human excellencies, of all his offices, and transactions than can be obtained on earth. And as the knowledge of a conspicuous and influ- ential character on earth, embraces the most re- markable occurrences of the age and country in which he lived; So the knowledge of Jesus Christ in a future state, will comprehend the most im- portant transactions of eternity, and that we have reason to think, in every part of the universe. Yes, my brethren, the disciples of Christ will then have a clear and satisfying knowledge of the great plan of salvation, as originating in the counsels of eter- nity, as it was accomplished in time; and as ex- THE FRUIT OF THE VINE. g^g tending its benign influence, we have reason to be- lieve, not only to the countless myriads of the Re- deemed, but also to all holy and happy intelligences in the whole universe, through the endless ages of eternity. Now when vice triumphs and prospers, while tyrants and oppressors are established in power, at the same time, that the virtuous and upright are overwhelmed in distress, we are some- times ready to faint in our minds, and exclaim, is there a God in heaven who regards the transactions and condition of man on earth? But then it will be made manifest how the rise and fall of empires, the pestilence that walks in darkness, and the destruc- tion that wastes at noon day, famines, earthquakes, peace and war, the wrath of men and the rage of hell; and in a word, how all natural and even moral evil has been so directed and controlled as to coincide with this astonishing plan. And then also, shall we have a satisfactory knowledge of the va- rious events which have befallen ourselves. Afflict- ed disciples of Jesus Christ! tossed with tempests and not comforted, dismiss your complaints and wait for the light of heaven to unravel your per- plexities. Then you shall find why a dear friend or relation has been consigned to a premature grave; why your strength has been wasted with pining sickness; why your schemes for earthly happiness and peace have been baffled and defeated. Yes, you will then have a most saii^ifactory knowledge of 324 THE FRUIT OF THE VINE. the way, through which the Lord shall have con- ducted you to a state of eveilastmg happiness and peace. Communicants! when at any time the clouds began to disperse, and the glory of your Re- deemer to dawn on your souls at his table on earth, what was then your joy? And what think ye would it have been, had every cloud been removed? Well, in heaven this will be the case. In heaven, every cloud and obscuring mist will be dispersed, and your exulting spirits left exposed to the brightest irradiations of your Redeemer's glory forever. 2. We must not imagine that bread and vvine in the sacramental supper, are only intended to serve as symbols of our Redeemer's love. While the humble communicant is sitting at the table of his Lord and Master, he has reason to hope, that the grace represented under these sacred emblems will be afforded, or in other words, that the holy ordi- nances will be attended with a sanctifying efficacy upon his heart. What is it. Communicants, that you wish for most at this sacred table? A lively- manifestation of pardoned guilt? No: — this is indeed a great privilege. But to have a heart to love as you are loved, or in other words, to become more like the glorious object of your supreme regard; to be made holy as your Redeemer is holy, is a still greater privilege. And it is for this that the true disciple pants with the greatest ardour. But how imperfect is our love, and every other grace in this THE FRUIT OF THE VINE. 325 State of darkness and imperfection! In heaven it will be otherwise. Neither a dark mind nor a cold heart will be found there. When we shall know as we are known, we shall love as we ought to love. Beloved, we do not know ivliat we shall he; hut when he shall appear we shall he like him, for ive shall see him as he is. 3. From the view just taken of this sacred insti- tution, we may evidently see that it is a medium of communion with our blessed Saviour. The cup ofhlessing which ive bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? To know him, to be in any measure like him, to love him, and to be loved by him, is to have fellowship with him. Nor is it seldom the case that the hum- ble communicant is admitted to sensible manifesta- tions of his love at his table on earth. But in the present state, all our spiritual attainments, all our graces as well as our knowledge of Christ, are very imperfect. And yet it may safely be affirmed, that one hour of sensible communion with Christ, even here, is of more value than all the delights of time and sense. What then will the christian enjoy, where every obstruction to the most intimate and holy communion with his Lord and Master, shall be removed; where his knowledge, his love, every grace and every power of the mind, shall be brought to a state of absolute perfbction? When a disciple .32ti THE FRUIT OF THE VI NE- thus qualified for the most intimate and exalted communion with his Lord and Master, is admitted to contemplate his glory without a veil, and to drink new wine with him, at his table in heaven, no language can express the elevation of his joy. 4. The sacramental supper is also intended to be a medium of communion between the disciples of Christ with one another. And happily is it cal- culated to answer this important purpose. When the disciples of Christ sit down at the same table, eat of the same bread, and drink of the same cup, in commemoration of the love of Christ, it must have a powerful tendency to unite their hearts to one another in the endearing bonds of christian love. A very great part of the happiness attainable on earth, arises from cordial friendship and the exer- cise of kind affections. But there is no friendship to be compared with that, which, originating in the love of Christ, is cemented by his blood, and fos- tered by his grace. When a number of sincere and affectionate disciples meet at the table of their Lord and Master, or on any other occasion to recipro- cate the overflowings of Christian friendship and affection, it is a little heaven on earth. Votaries of pleasure! who call for the harp and the violin, who have recourse to the gambler's board, the fes- tive assembly, or the comic muse for entertainment, we envy you not. We have no occasion for any of those wretched expedients to kill time, or disperse . THE VRUIT OF THE VINE. 327 ilie clouds of melancholy. The native effusions of Christian iViendship vibrating from heart to heart, have vastly greater cnarms for us. And if the com- munion of saints in this imperfect state, be so de- lightful, what v\ ill it be in heaven, where none of the circumstances which mar its perfection on earth, will have any place; where the disciples and friends of Jesus Christ will be admitted to drink new wine, witii him and with one another in the highest ex- ercise of mutual love! What will it be, my brethren, to meet with Abraham, and Isaac, and Jacob; with tlie prophets who foretold, and the apostles who published to the ends of the earth, the coming of our Lord; with the martyrs; with all those eminent and holy men by whose labours our souls have at anytime been edified, with all the saints of every age and nation, from the beginning to the end of the world! Be comforted ye pious mourners, who are in distress for the loss of pious relations, you shall meet them again in a state of better society than this earth can afford; and meet them to part no more. 5. The sacramental supper is considered as a seal of the Covenant of grace, and to the worthy com- municant a sure pledge of eternal life. And they who shall be permitted to drinJc new icine with Christ in his Father's kingdom, will consider it as a pledge of his everlasting love — as a sure evidence that there shall be no more condemiiatioa to them, 328 '^HE FRUIT or llIE VINE. . no end to their happy state forever. Here the dis- ciples of Christ sometimes meet at his table, and on other occasions hold sweet communion with him and one another; but these occasions are of short continuance, and soon pass awaj, to return no more. But the high and holy communion to which they will be admitted in heaven, will never be in- terupted, will last forever. Thert; will they meet with their Lord and with one another, to part no more. Nor will any communicant in that happy world ever sit down to drink new wine, with his Redeemer and his saints, with a trembling hand or a mis-giving heart, as it not unfrequently is the case, in this vale of misery and darkness. There clouds, and darkness, and doubts, and fears are known no more. SERMON XXI. THE SACRAMENTAL COVENANT. Deut. xxix. 10 — 15. Ye stand this day all of you before the Lord your God; your captains of tribes, your elders and your officers, with all the men of Israel; your little ones, your wives, and the stranger that is in thy camp, from the hewer of thy wood, unto the drawer of thy water: that tliou shouldest enter into a covenant with the Lord thy God, and into his oath which the Lord thy God maketh with thee this day: that he may establish thee to-day for a people unto himself, and that he may be unio thee a God as he hath said unto thee, and as he hath sworn unto thy fathers, to Abi-aham, to Isaac, and to Jacob. Neither with you only do I make this covenant and this oath But with him that stand- eth here with us tliis day before the Lord our God, and also withhiro that is not with us here this day. That the God of heaven should grant to our apostate race a revelation of his holy will is, cer- tainly an instance of astonishing mercy. But He has done more than this. He has been pleased to present to our view, a great variety of the njost powerful motives which the heart of maa caa con- 43 330 THE SACRAMENTAL COVENANT. ceive, as inducements to obey his will and be happy. Nay, that nothing calculated to impress the mind; to secure a just regard to the Divine will, and thus to guard the transgressor from the way of niin, might be omitted. He has even condescended to enter into a solemn covenant-relation, with sinners of our guilty race; promising to be to them a God, at the same time that they bind themselves by solemn obligations to be his people. Yes, com- municants! it is under the character of Covenanters with the God of heaven, that I am, on this occasion, to address myself to you. And so it was also, under the old dispensation. It has pleased the Great Fa- ther of mercies to dispense, in every age of the Church, the blessing of the gospel, in the way of 6c covenant-transaction. And the instance of this na- ture presented to our contemplation in the words of our text, merits a very particular attention. " Ye stand this day all of you before the Lord your God; your captains of tribes, your elders, and your officers, with all the men of Israel. Your little ones, your wives, and the stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water. That thou shouldest enter into a covenant with the Lord thy God, and into his oath, ivhich the Lord thy God maketh with thee. That he may establish thee to-day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to THE SACRAMENTAL COVENANT. 33J Abraham, to Isaac, and to Jacob.^^ Well did Moses understand the force of a covenant-engagement to be the Lord's. And as he was just about to resign his sacred charge of the Israelites, and appear in the character of an accountable servant, before the Judge of all the earth, the God of Israel; he did not think it proper to rest a cause he had so much at heart, as their future destinies, entirely upon the most powerful motives to obedience, which it was possible for the heart of man to conceive. No: he also brought them under all the obligations implied in a most solemn covenant-engagement, to a stead- fast perseverance in the service of God from gen- eration to generation. The first thing then that demands our attention is, the nature of the covenant contained in the words of our text. That it was in the name of God and by his ex- press authority, that Moses acted in this instance, will not be called in question by a believer in Di- vine Revelation. And this being admitted, it must have been, either a covenant of works or a covenant of grace. For these are the only covenants entered into with man, by the God of heaven. But it could not be a covenant of works. For this was made with Adam, in the character of a federal head to his posterity. And it has never been renewed since its violation by him. It requires, as its condition, not only perfect obedience but absolute innocenee.— ^ 332 '^^^^ SACRAMENTAL COVENANT. Were a man, who has once been a transgressor, to obey the whole law for the time to come, this would not entitle him to the promised reward. For the law of works, certainly, requires perfect obe- dience, in all the periods of our existence. What Would we think of a Prince, who should offer to his rebellious subjects, the various immunities of good citizens, upon the condition of having conducted themselves uniformly as it becomes good citizens? This would be an insult, not a favour. And shall we suppose, that the God of heaven would thus tan- talize his own moral offspring? Would he say un- to us sinners, " If you have never been sinners, if you have never transgressed my law, and if you will keep it perfectly for the time to come, you shall live? No, my brethren. We must not en- tertain such blasphemous ideas of our beneficent Creator. The law instead of being exhibited to us, under the form of a covenant of works, is now a schoolmaster to bring us to Christ. It might also be observed, that to offer an apostate sinner life upon condition of perfect obedience, would be to offer life upon an impossible condition; and conse- quently the supposition is absolutely inconsistent with the wisdom, as well as with the goodness of God. We may, therefore, assuredly conclude, that the God of heaven, neither in tiiis instance, nor at Mount Sinai, nor in any other instance, ever entered into a covenant of works with apostate man. THE SACRAMENTAL COVENANT. 333 But mav we not consider the God of Israel in the character of a temporal King, entering into a civil covenant with that highly favoured people, and promising them temporal blessings, only in case of obedience to him in that character? By no means. This is a most degrading idea of the Great Sover- eign of the universe, and altogether unworthy of his infinite perfection. As civil government is of God, and indispensably necessary in a state of ci- vilized society, for him to give laws to his people Israel, for the regulation of their conduct in that state, is natural and proper. But to consider the God of heaven, as condescending to become the temporal King or Governor of any nation upon earth, merely or chiefly with a view to their tem- poral happiness, is impious as well as absurd. No, my brethren; we must not entertain such unworthy sentiments of the Father of all the inha- bitants of the earth. When he was pleased to select the Israelites as a peculiar people, it was un- doubtedly, with an ultimate reference to their ever- lasting interests, but not to their interests exclusive- ly. It was that the blessing of Abraham might come upon the believing Gentiles, throiighout the whole earth, as well as upon believing Jews. The covenant made with Abraham, or rather with Abraham's Lord, must be considered as the foun- dation of the subsequent stipulations, or covenant- engagements, he has been pleased to enter into, in 334 '^^^^ SACRAMENTAL COVENANT. every succeeding period to the present time. Yes, my brethren, it must be considered as the founda- tion of all the laws, and rites, and ceremonies, and observances, as enjoined upon the Israelites, as well as of the spiritual privileges afforded us. In this view the Jewish polity is worthy of God: in any other view, it would have been unworthy of Moses or any other well-informed legislator. That the view we have givein of tiie solemn transaction under con- sideration is just, may be inferred from the terms of the covenant. " That he may be unto thee a God.'''' What does this expression mean? Is it, that he might give Israel the land of Canaan for a posses- sion, accompanied with various other temporal im- munities? No: we are assured by an inspired apostle, that if this were all, he would have been ashamed to have been called their God. That this expression has a reference to future, as well as tem- poral happiness, appears with resistless evidence from the explanation given of it by our Lord him- self. For since the resurrection from the dead, is established from the expression, it must also imply that state of happiness which is connected with that glorious event. Let the most vigorous imagination exert its utmost powers in this interesting case. — Is it possible for any one to form an idea of a greater degree of spiritual happiness, than to have the God of heaven to be our God? It is not. And this is the blessedness promised in the covenant THE SACRAMENTAL COVENANT. 3^5 made with the Israelites on this occasion. " Ye stand this day all of you before the Lord your God. Your captains of your tribes, your elders^ and your officers^ with all the children of Israel. Your little ones, your wives, a7id the stranger that is in thy camp, from the hewer of wood unto the drawer of water. That thou shouldest enter into covenant with the Lord thy God, and into his oath which the Lord thy God maketh ivith thee this day. That he may establish thee for a people unto himself, and that he may be unto thee a God as he hath said unto thee, and as he hath sivorn unto thy fathers, to Abra- ham, to Isaac, and to Jacob.''^ And would it not, my brethren, be desirable that blessings so invaluable and so indispensably neces- sary for our apostate race, should be confirmed in the most satisfactory manner? And nothing sure- ly could be a better security than the oath of God himself. This security he was pleased to afford to the children of Israel. " That thou shouldst enter into covenant with the Lord thy God, and into his oath which the Lord thy God maketh with thee this day." Alluding, no doubt, to the oath by which the blessings of the covenant of grace were con- firmed to Abraham, and Isaac, and Jacob. And the same blessings, were, in the same manner, confirmed to the people of Israel on this solemn occasion. Not that the oath of God is more sure than an absolute promise. But as we consider ourselves under 23g THE SACRAMENTAL COVEMENT. Stronger obligations to fulfil an oath, than a simple promise; in condescension to our infirmit}', the Great Father of mercies has been pleased to confirm b}' an oath the promises of his grace. We must not, however, consider the obligation on the part of God as absolute — as securing infallibly to all who are admitted to an external covenant-relation with him, the blessings of the covenant of grace. No: the engagement in a covenant-transaction must be mutual. And peculiarly solemn were the engage- ments entered into by the people of Israel, on this occasion. They also bound themselves, it appears to me, by a solemn oath, to be the people of God. This seems to be implied in the original expression, translated, enter into covenant. Literally it is— " Pass into covenant — alluding, there is reason to believe, to a very significant custom which ob- tained among the Jews and some other ancient na- tions in covenant-transactions — that of cutting a slaughtered animal into two parts, and passing be- tween them, as an expressive representation of the fate awaiting the transgressor of so solemn and sa- cred an engagement. From the following clause also — " That thou shouldst enter into his oatW^ — the same interesting truth may be fairly inferred. For how could the people enter into the oath of God with out a similar obligation? But it is unnecessary to enlarge in so plain a case. It was customary with the Jews, as well as other nations, to confirm cove- THE SACRAMENTAL COVENANT. 337 nant transactions by an oath. And a very solemn confirmation it is. Have you, my brethren, atten- tively considered the nature of an oath? It is more than an appeal to God as a witness and a judge in the case. The expression so help you God, which is so often uttered with very little solemnity, is not properly speaking a prater: No, it is a solemn im- precation. And the meaning is, if you faithfully fulfil your obligation, may God help and save you; but should you violate your oath, may he neither help nor save you. So that the juror, the person who comes under the obligation of an oath in any case, stakes his salvation upon the faithful perform- ance of the part he has engaged to act. Thus we may see what was the nature of the covenant entered into, on this occasion, by the [)eople of Israel; that it was not a covenant of works, but a covenant of grace, and that as God condescended to engage, under the solemnity of an oath, to be their God, so did they bind themselves by an oath to be his people. And what appears to me to merit par- ticular attention, their little ones, and even unborn posterity, were included in the sacred transaction. Ye stand all of you this day before the Lord your God, your captains of your tribes, your elders, and your officers, ivith all the men oj Israel. Your little ones, your wives, and the stranger that is in thy camp, from the hewer of wood to the draiver of water. That thou shouldest enter into covenant with the 44 338 "T^I^ SACRAMENTAL COVENANT. Lord thy God and into his oath, which the Lord thy God maketh with thee this day.'*'' That the expression ivith him that standeth not here ivith us this day, is to be ronsidered as includ- hig posterity, there is no just reason to doubt. For we have express erideuce to prove, that posterity was inchided in the Covenant made at Sinai, as you may see in the 5th chapter of this book. The Lord made not this covenant ivith our fathers — with our fathers only, htit with us, even with us, who are all of us here alive this day. And every attentive reader may observe, that in all succeeding ages, the posterity of Israel was considered as sustaining a covenant-relation to God. The propriety of such a dispensation, will not be called in question by any one who believes that Adam was constituted our federal head, or who believes that the second com- mandment, denouncing punishment upon the pos- terity of transgressing parents, originated in divine benevolence. The communion table is also a covenant-trans- action. It will not, however, be necessary to take up much of your time in establishing this truth. — The words of institution alone, seem to be conclu- sive in this case. This is the New Testament, or as it is commonly and more correctly rendered, "77ej had lost hy their crimes, oc- curred to their remembrance. '■''IVhen I remember these things I pour out my soul in me, for I had gone with the multitude, 1 went with them to the house of God, with the voice of joy and praise, with the multitude that kept holy day.^'' And very much do these afflictions seem to h ive been aggra- vated, by thecruel mockings iliey had to endure from their unfeeling oppressors. '"''By the rivers of Ba- bylon there we sat down, yea we wept ivfien we re- membered Zion. We hanged our harps upon the willows, in the midst thereof. For there they that car- ried us away captive, required of us a song; and they that toasted us required of us mirth, saying, sing us one of the songs of Zion.^^ What cruelty! THE CITIZEN OF ZION. ^^5 Did these han2;lity oppressors verily expect to ex- tort a song from their miserable captives, in this liour of pungent distress? It seems scarcely possible. It must not be imagined that it was merely the satisfaction of hearing a song they had never heard before, that the people of Babylon had in view. No: this cruel request was no doubt, m^de in impious derision of the God of Israel, and the hope of that people in his protection. As if they had said, " Often in your own country have you boasted of the power of your God, to protect you against the most powerful combinations of invading foes. Often have you in your songs of praise, ex- alted him above all the gods of other nations. Now let us hear you sing upon the banks of the rivers of Babylon, one of these triumphant songs to the honor of your Almighty protector Now magnify his great name, for the protection he hath afforded you." And in this view how appropriate, how sublime is the reply of these miserable captives! ^^How shallwe sing the Lord'' s song in a strange lundf If I forget thee 0 Jerusalem^ let my right hand forget her cunning. If J do not remember thee let my tongue cleave to the roof of my mouth. If I prefer not Jerusalem above my chief joy. "^"^ " Oh daughter of Babylon^ who art to be destroyed; hap- py shall he be that rewardeth thee as thou hast srrved us.'^^ As if they had said, " Do you then expect us to sing a song of Zion, now vviicn Zioa is becouie a 45 346 THE CinZEN OF ZION. desolation? Shall we renounce our faith in the God of our fathers, and profane his worship by singing one of the songs a})propriated to the service of the temple, in these unhallowed regions? Sooner shall our harps hang neglected on these willows, and warble the praises of our God no more. Sooner may our right hand lose the faculty of motion, and our tongue the powers of harmony. No, haughty Babylonians, no! Our bodies are, indeed, in your power; but our souls are not yet so humbled and de- based as to be induced by any terrors, or any suffer- ings to comply with so cruel and wicked a demand. Be not too much elated with your victories. You have, indeed, laid our city and temple in ruins. You have torn us away from our beloved country, and reduced us to a state of miserable thraldom. But the God whom we serve, and whom you impiously deride is able to avenge our wrongs. Nor will he fail to do it at tiie appointed time, secure and fearless as you appear to be. We rest assured, tliat agree- ably to the predictions of our prophets, the now useless harp shall yet be employed in Zion, to praise our God for deliverance from your cruel do- mination." Very powerful were the temptations, by which these miserable captives were beset, to abandon the interests of Zion, to renounce forever a God that had delivered them into the hands of their merciless enemies, and to fall in with the idolatrous rites of THE CITIZEN OF ZION. 347 their new masters. But neither the desolations of Zion, nor the contempt to which their religious rites and observances must expose them among other nations, nor the prospect of a long and rigorous captivity, nor all the charms of one of the finest countries in the world; not any, nor all these things could induce them to forsake the covenant of their God, and abjure the religion of their fathers. The very dust and ruins of Zion, were, in their estima- tion, preferable to all that was most enchanting in the world besides. So far were the pious Israelites, who had been inviolably attached to the interests of Zion in her prosperity, from abandoning those in- terests, now that she was in a stale of ruin; that, brought to a sense of their iniquity by the heavy in- flictions of deserved punishment, no inconsiderable number who had been faithless and refractory in their own country, were, we have reason to believe, induced to unite with the author of this Psalm, in the affectionate language of the text, '•'' If I forget thee 0 Jerusalem, let my right hand forget her cun- ning. If I do not remember thee, let my tongue cleave to the roof of my mouth. If I prefer not Jerusalem above my chief joy. ^^ If I prefer not Jerusalem above rny chief joy!—- This seems to be an exposition of the former clause, If I forget thee 0 Jerusalem; and I regard it as one of the most striking and interesting representations ^2|,3 THE CITIZEN OF ZION. of the character of a faithful and affectionate citizen of Zion, to be found in the whole book of God. It is scarcely to be supposed, that any man who believes in the divine origin of our holy reliujion, can be so abandoned as not to wish that religion may prosper and prevail. But how few appear to pre- fer tlie prosperity of Zion to their highest eartiily joy? Yet this must, undoubtedly, be the case with every faitliful and affectionate citizen. The most earnest inquiry o\' an Israelite indeed, is not, ''^Wliat shall I eat, what shall I drink, and wherewithal shall I be clothedP'' But raiher, " By whom shall Jacob arise for he is smallT'' No int( lligei ce is so welcome, or affords him so much satisfaction, as an account of the advancement of the Redet^mer's king- dom. Nor does any thing afflict hi.n so much, as the decline of religion in the world. Ii is with Zion that his joys rise and fall. Is he in adversity? Is he poor and despised? If Zion prospers, all is well. But he cannot be satisfied with the most prosperous circumstances, while iAe ways of Zion mourn, and her interests are in a declining state. Nor will the faithful and affectionate citizen of Zion rest in mere aspirations for her welfare; but ac- cording to the talents with which he is endowed, and his situation and opportunities in life, he will exert himself to promote her good. When he riseth up and ivhen he licth down; when he sitteth in the house and walketh by the way, the most solicitous THE CITIZEN OF ZION. 349 and aftectionate inquiry of his heart is, What can I do for hitn avIio died for me, aijd for the church ivhich he haih purchased with his own blood? What measures shall I adopt most effectually to promote the honour of my Divine Master, and the salvation of my fellovv-r.K.'n? Is he in affluent circumstances? Very cheerfully will he honour the Lord with his suhstance, and devise and execute liberal things for the more ex- tensive diffusion of the means of salvation in the world. Nor with less cheerfulness will he throw in his mite for that purpose, should it be out of his power to do more. Is he clothed with a dignified character? Does he move in the higher walks of life? Most gladly will he employ all his superior influence for the honour of the illustrious personage, who made himself of no reputation for us. Nor can any situation of life be so obscure, as to conceal from the view of his acquaintance, the light which it is his constant care to reflect around him where- ever he goes, for the edification of his fellow-men. If I forget thee O Jesusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: If I pre- fer not Jerusalem to my chief joy. Well might this pious Levite thus affectionately remember Jerusalem. For this famous city, may justly be considered as comprehending all that was most deal' to a faithful Israelite. Jerusalem, the 350 "^'^^ CITIZEN OF ZION. metropolis of Judea, the land of promise, which the God of heaven was pleased lo wrest from the impure hands of the idolatrous Canaanites, and to give to his peculiar people, Israel, was certainly one the most illustrous cities upon the face of the globe. " Beautiful Jor siluation, the joy of the whole earth is mount Zion, on the sides of the norths the city of the great King. God is known in her palaces for a refuge. For, lo! the kings were assembled, they pas- sed by together. They saw it and so they marvelled; they were troubled and hasted away. Walk about Zion, and go round about her; tell the towers there- of Mark ye ivell her buhvarks, consider her palaces that ye may tell it to the generation folloiving.^^ But it was the temple of the Lord which the great Je- hovah had chosen for his residence, and the ark and the mercy seat, where he ap])ointed to meet and commune with his chosen people, that constituted the highest glory of this celebrated city. There did the Lord of hosts establish the throne of his glory, and ordain a testimony in Jacob. Thither did the tribes of Israel go up to worship, to present their offerings and to leave their vows. " Glorious things are spoken of thee, 0 city of God. The Lord loveth the gates of Zionmore than all the divell- itigs of Jacob. Pray for the peace of Jerusalem, they shall prosper that love thee. Because of the house of the Ijord our God, I unll seek thy good.-' THE CITIZEN OF ZION. 35 J Under the theocracy of the Jews, their civil and religious interests were so blended together, that the term Jerusalem may, with the greatest pro- priety be considered as comprehending both. It was, we have reason to believe, chiefly on account of its religious privileges and advantages, that it was so highly admired and affectionately remembered by this pious Levite. And in this sense the Jeru- salem of the Jews, is our Jerusalem also. We must not imagine that the church of Christ, under the old dispensation, was a different society from his church under the new. This would be as absurd as to suppose, that by a change of the forms of its government and worship, a family would be transformed into a different family. The great object of religious worship and the way of salva- tion, are the same in every age of the world. There never vias, and there never will be, any but " one Lord, one faith, one bapHsmP^ And if a typical Jerusalem, and the hope of a Messiah to come, were so precious in the estimation of pious Israelites, while the way into the holiest of all was not yet made manifest, how glorious in our eyes ought our Jerusalem to be, now that the Lord is come into his holy temple, has conducted his humble followers in- to its most sacred apartments, and abolished the shadows of the old dispensation forever. With what emotions of heart, ought an affectionate dis- ciple to trace the sacred footsteps of his Redeemer, 352 THE CITIZEN OF ZION. through all the astonishing scenes of his trials and sufferings on earth? With what emotions of heart ought he to follow his Lord and Master from the village of Bethlehem to the garden of Gethsenuuie, and to the hill of Calvary, where he inade his soul an offeritig for sin and changed the face of the uni- verse. If Iforsel thee, Bethlehem, If I forget thee, Jordan, If I foiget thee, Gethsemane, If 1 forget thee, Cross of my Saviour, let my right forget her cunning, and my tongue cleave to the roof my mouth! Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? But aH comparisons of this nature, beautiful and striking as they are, fall feu- short of the glory they are intended to illustrate. — As far as the soul surpasses in dignity and impor- tance, the perishable system of flesh and blood, in which it resides, so far does moral excellence ex- ceed in beauty and in glory, all the bright and shin- ing orbs of heaven. And the church of Christ is distinguished by the moral image of her Lord and Saviour, by the moral image of him who is the brightness of his Father^ s glory, and the express image of his person. This honour have all the saints. And as the moon shines with borro\vcd rays, so does the church shine forth iu rays derived from the sua of righteousness. THE CITIZEN OF ZION. 358 It is, indeed, much to be lamented, that the ehurch of Christ is so be-eiouded with numerous frailties and imperfections in the present state. Very imperfectly indeed, does she reflect the image of her Saviour to rhe view of the world. This is the state of her infancy, and much does she suffer from the contagious air she is obliged to breathe on earth. But the time is hastening on when she shall be presented to her Lord, ivithout spot or wrinkle or any such thing. Little do the children of men, for the most part, consider, how much they are indebted to the church of Christ for that peace and harmony, that justice, and humanity, which prevail in civil society; and all the forms of social intercourse. The church is, at once, the light of the world and the salt of the earth. Were it not for the salutary and powerful influences of the doctrine, the example, and the prayers of the church, the nations of Christendom would, there is reason to believe, soon become so corrupted in their morals, as to shake all the founda- tions of government, and peace, and harmony, both public and private. Nor, must the advantages derived by the world from the church, or which is the same thing, from the kingdom of Jesus Christ, the Mediator between God and man, be limited to those who are called by his name. For the heathen nations are also given to him for his inheritance^ and the uttermost 46 354 '^'''E CITIZEN OF ZION. fart of the earth for his possession. And, not to urge the restraining influence of that traditional knowledge which is still among them, and which was originally derived from revelation, we may, cer- tainly, conclude, that the Great Shepherd of Israel, superintends their particular interests, and regulates and manages all things concerning them, in such a way as to make them issue in their final ingather- ing into his fold, and subjection to his government. The propriety of this reflection will hardly be call- ed in question, by any believer in the Christian reli- gion. And if it be admitted to be Just, have we not reason to conclude, that ail the virtue, and good order, and happiness, to be met with among them, as well as among the nations of Christendom, ought to be ascribed to this cause? It was, certainly, to accomplish some important moral purpose, that a benevolent Deity brought man into a state of existence, and forme^l so fair a system as that which we inhabit, for his accommo- dation. And this, it appears to me, is the same thing as to say, that it was with an ultimate re- ference to the Church of Jesus Christ. For what profit, what advantage, can there be in the silence and inactivity of the grave? Separate from the hope of a glorious immortality, what valuable end, can be answered by a short, and wicked, and miser- able life on earth? And thougli important and be- nevolent purposes will, undoubtedly, be accomplish- rHE CITIZEN OP ZION. 355 ed by the exemplary punishment inflicted upon the finally impenitent in the eternal state, yet it would be very presumptuous to suppose, that man was originally brought into existence on that account. We have, therefore, it appears to me satisfactory evidence that it was with a particular and ultimate reference to the Church of Christ — to the salvation of the soul that the foundations of the earth were laid, and man brought into a state of existence. — This being admitted, it will follow, that all the dis- pensations of Providence, both prosperous and ad- verse from the beginning to the end of time, must have a reference to the same great object. And this is the same thing as to say, that all the revolu- tions of time — all the great events which have taken place in the world, and what merits parti- cular attention, that all the astonishing miracles by which the christian dispensation was introduced, and the still more astonishing price that was paid for our Redemption — that all those things conspire to form a most interesting and awful illustration, of the dignity and importance of the Church of Christ. We need not then think it strange, that the pious Levite, and they who united with him in the devo- tion of this hymn, should bind their hearts to the interests of Zion, by all the solemn and sacred ob- ligation of the text. " Iffafget thee O Jerusalem^ let my right hand forget her cunning. If 1 do not remember thee, let my tongue cleave to the roof of 356 '^'HE CITIZEN OF ZION. my mouth, If I prefer not Jerusalem above my chief joy:' In the temple of Jerusalem, it was the custom to praise the God of Israel both with the voice, and the harp and other musical instruments. And to this there seems to be an evident allusion in the solemn execration contained in the text. As if they had said, should we be so base and so impious as to take down our harps from these willows, with a view of profaning the service of the sanctuary, may our right hand lose the habit of playing on the harp, and our tongue be condemned to per- petual silence. And well might a pious Israelite adopt this form of solemn obligation, in the case under consideration. For what good could his right hand, his tongue, or any other member do him — what good could life itself do him in a crimin- al forgetfulness of God his Maker, and the great design of life. In our day, gospel hearers are, for the most part, unwilling to come under the obligation of a vow, or 6ven of a promise in sacred things. And for any one to bind himself under an execration or curse, to perform any religious duty would, no doubt, be generally considered an instance of high presump- tion. The pious Israelites of old, however, seem to have been of a very different opinion. " Ye stand all of you^' said Moses, to the covenanting Israelites, " before the Lord, that thou shouldest en- THE CITIZEN OF ZION. S51 ter into covenant with the Lord thy God, and into the oath which the Lord thy God maketh with thee this day,'''' or, as the Septuagint very properly ren- ders it, " into his curse.'''' It was an oath involving a curse or execration, in case of a wilful breach of covenant. And a different opinion is evidently implied in the words of the text. But can it be necessary for a man to bind him- self by such solemn obligations to do his duty? Does a beneficent Creator ever require of us any service, which it is not our interest as well as our duty to render? No: not in a single instance. And can it be necessary, for a man to bind himself by solemn obligations, to do what he knows himself obliged to do by his own highest interest, as well as by the law of his Maker? Is it possible, that man can be in a state of such miserable depravity? Yes, my brethren, it is possible. It is a fact. Nor is this all. So deep is the degeneracy into which we are sunk, that even vows, and all the solemnity of sa- cramental obligations, are too often found insufficient to bind the children of Adam to a faithful perform- ance of their duty. Yet no one will deny that they are happily calculated to answer this impor- tant purpose; happily calculated to remind the faith- less heart of its duty and its privilege, and to awaken the languid believer to a becoming zeal in working out his salvation. And of this nature are the obli- 358 THE CiriZEN OF ZION. gations which wc come under in the sacraments of Baptism and the Lord's Supper. Communicants! when you approach the table of your Lord, emulate the example of the pious Is- raelites. Regard it as your privilege to call to your aid the solemn engagements of the Christian cove- nant. If the citizens of Zion, even in their deepest adversity, preferred Jerusalem above their chief joy, will you not also prefer to suffer affliction ivith the people of God, rather than to enjoy the pleasures of sin for a season? And, especially when your communion with your Redeemer at his table is sweet, will you not give utterance to the generous sentiments which fill your hearts, and say, If 1 for- get thee, O table of my Saviour, If I forget thee, Compassionate Immanuel, let my right hand forget her cunning, let 7ny tongue cleave to the roof of my mouth, If I prefer not thee above my chief joy? SERMON XXIII. SALUTARY CHASTISEMENT. (On occasion of the burning of the Richmond Theatre in 1812.) MiCAH yi. 9. Hear }e the rod, and who hath appointed it. On a late occasion I intimated a design of making some reflections at this time, upon a very tragical event which has taken place in the metropolis of this state; an event well known to the people of this congregation; an event which cannot be unin- teresting to any of our citizens, and in which, some of the people present are deeply concerned. It is not, however, my intention to treat the subject as I would do, were I called upon to address the be- reaved citizens of Richmond, on the mournful oc- casion. No: my intention is only to point out the improvement which we ought to make of the awful scene. And with this view, I have chosen the 360 SALUTARY CHASTISEMENT. words which have just been recited in jour hear- ing. Hear ye the rod, and who hath appointed it. Very peculiar were the favours, which the great governor of all the world was pleased to bestow upon the people of Israel. From the bondage of Egypt had they been rescued by an outstretched arm. Through a waste and howling wilderness had lliey been conducted to the land c^f promise, by a variety of miraculous attentions. Nor were they left anxiously to enquire, wherewithal shall we come he- fore the Lord and bow ourselves before the high God? No, their divine deliverer was pleased to grant them both oral and a written revelation, to teach them what is good and what was required of them. But when Micah prophesied, as had too often been the case before his time, the greater part of that highly favoured people had become so un- grateful and so impious, as to refuse to hear and obey the voice of their teachers. Instead, however, of giving them up to that destruction to which they had rendered themselves obnoxious, Jehovah was mercifully pleased to have recourse to milder mea- sures for their reformation; — to some signal in- stance of salutary chastisement, emphatically deno- minated a Rod: at the same time that the prophet was dispatched to exhort them in the words of our text. Hear ye the rod, and who hath appointed it. Nor, my brethren, are v/e in a situation so dis- similar to that of the Israelites, as to render the SALUTAKY CHASTISEMENT. 36| address in our text inapplirabl*^ to us. We also are a highly favoured people. We have not indee-d, been miraeulously delivered from a stale of civil thraldom, and put in possession of a land of promise; but we have, and that by a series of remarkable providential interpositions, been preserved from such a stale, and we find ourselves in possession of one of the finest countries on the face of the globe. The law has not been delivered to us from mount Sinai, amidst the most awful tokens of its divine original; but we have the same lavv with other books of the Jewish scriptures, and besides them, the New Testament for our instruction. Prophets are not sent to us with new revelations from the God of heaven: for such revelations, since the New Testament has been added to the Old, are not necessary. But we enjoy the inestimable advan- tage of a standing gospel ministry, as well as a written revelation. And what is the fruit? What return for all these instances of almost unexampled goodness? Have we been thankful for our civil and religious privileges? For the tranquillity and peace we have enjoyed amidst the desola- tions of Europe? Have we been thankful for the gospel and a written revelation? Have we im- proved as we ought, these distinguished favours and advantages? No, my brethren! this has not Ijeen generally the case. Whoever will be at the pains to acquaint himself with the charges brought 47 SALUTARY CHASTISEMENT. against the revolting Israelites, in the days of Micah, may readily perceive, that our guih, as a nation, bears an alarming resemblance to theirs. We liope however, that a similar resemblance will not be found in the punishment about to be inflicted on us. But we are not sure of this. Dark and low- ering are the clouds, which have beenforsome time collecting over our heads. Nor do we know how soon, or to what extent we may yet be partakers in the plagues of Europe. Already has the spirit of discord, and its never failing concomitant, defam- ation, made some inroads among our citizens — al- ready have the usual sources of our wealth been greatly diminished. I am also disposed to think, that our seasons for some years past, have not been altogether as favourable as formerly — that droughts and inundations, hurricanes, and fatal, if not pesti- lential diseases, have been more common and dis- astrous, than in the days of our fathers. But, how- eve^', this may be, I have no intention to occupy so extensive a field on this occasion. No, it is only to the catastrophe which has lately taken place in Richmond, that I would now solicit the attention of this audience. And to this very afflictive event, the words of our text appear to me, by no means inapplicable; hear ye the rod, and who hath ap- j)ointed it. That the term rod is often used in the holy scrip- tures, for any punishment or chastisement inflicted SALUTARY CHASTISEMENT. upon the children of men, for their iniquities, is too evident to require proof. And that the tragical scene now under consideration, ought to be contemplated in that light, is a truth which I shall endeavour to establish in this discourse. And this will naturally lead us to consider what improvement we ought to make of this extraordinary event. I. I am then to prove that the unhappy fate of our fellow citizens, who perished in the Theatre of Richmond, ought to be considered a chastisement for sin. An event of such consequence to the happiness and comfort of hundreds and thousands of surviving friends and relations, cannot reasonably be suppo- sed to have taken place by chance. No, my brethren! nothing ever did, nothing can take place by chance in the proper acceptation of that term. In the world of nature, nothing can take place without a physical cause. And of every cause merely phy- sical, God and not chance, must be the author. It must not be supposed, that a Being of uneiTing wisdom, would create the world, and such a crea- ture as man, without having some important pur- pose to accomplish by his glorious work. And this is the same thing as to admit that he governs the woiid, he has made. To suppose that man and the elements, thrown out loose and lawless in the bound- less dimensions of space, would ever answer any great and important purpose, is quite absurd. And 334 SALUTARY CHASTISEMENT, as great events arise oftentimes from apparently in- considerable causes, to superintend and direct the former, must necessarily imply the superintendance of the latter also. Philosophers do, indeed, frequently refer us to laws said to be orijj;inally impressed upon matter- But, if by these laws, be intended any thing dif- ferent from divine agency, they must either be ma- terial or immaterial. If the former, they can only operate as second causes, and second causes always imply a first. If the latter, they must possess a most astonishing degree both of energy and intel- ligence, which ought never, it appears to me, to be ascribed to any mere creature. Were this however, adiiiitted, what is done by this almost omnipotent creature, being done by the appointment and di- rection of the great Creator, may consequent- ly with the most rigid propriety, be ascribed to him. Thus we may see, that according to the justest decision of philosophy, nothing can ever take place on earth by chance. And this decision is confirmed and established, beyond all reasonable contradiction, by the holy scriptures. — Is there evil in the city — the evil of punishment, the prophet most undoubtedly intends — and the Lord hath not done it? A form of inierrogation which evidently rejects the impious idea as utterly iuad- misisible. O Assyrian the rod of mine anger, saith the Lord of hosts to the blood-thirsty Nebuchad- SALUTARY CHASTISEMENT. -gg^ ttezzar; who was waging an unjust war against the people of Israel: consequently, he was, even in that instance, acting under the control of a God whom he knew not. You meant it for evil, saith Joseph to his unnatural l)rethren, but God meant it for good, and, consequently, he must have apj>oint- ed it for Ji.a' purpose. Are not two sparrows sold for a farthing, said our Saviour to his disciples, and not one of them can fall to the ground ivithout your Father. Nay, he assured them, that i/te re/y/mzrs of their head ivere all numbered, and the objects of providential care. And what seems still more re- markable; at the same time that we are assured that God cannot Be the author of sin, we find that actions, such as he has expressly prohibited, are ascribed to him. This is, certainly, a plain evi- dence that nothing can take place without his agency or permission. ' Now, if the Great Governor of the world light- ed up the flames which reduced to ashes the Theatre of Richmond; if it was under his control, that this event took place; he must, certainly, have had some important purposes in view in this most calamitous case. Did the God of love, who cannot delight in the misery of his creatures, behold with delight so tragical a scene? Not, surely, consider- ed merely in itself. No: he must, most undoubted- ly, have intended it to answer some important pur- pose, or he would not have inflicted so dreadful ver our political horizon? Does ii not seem to in- 50 3^6 THE CONTROVERSY WITH CHRISTENDOM. timate that, as we have been partakers with Europe ill her sins, we shall also be partakers in her plagues? I am not, indeed, altogether without hope, that the threatening cloud will yet, in some unex- pected way be dispersed, and that the inestimable blessings of peace will still be continued to us. We have however, much reason to fear the reverse.* That religion and virtue are, upon the whole, gain- ing ground in the United States, appears to be a well ascertained fact. But does not impiety and vice; does not a neglect of gospel institutions, and even a contempt for the gospel itself, still prevail to an alarming degree! When our national charac- ter and the general conduct of our citizens is taken into view, have we any reason to consider our- selves possessed of that eminence in piety and virtue, which will be likely to shield us from the gathering storm? No, my brethren, this appears to me far from being the case. A merciful God may possibly deliver us from the impending calamity; but not for our righteousness. For as a nation, we are a guilty disobedient people. We deserve to be involved in the wide wasting calamities of revolt- ing Europe. These observations will, it appears to me, be sufficient to show that the Lord hath a controversy with us, as well as with the nations of Christen- *This discourse was delivered a few months previous to the com mencement of the late war with Great Pritain. THE CONTROVERSY WITH CHRISTENDOM. 337 dom in general. And now let me ask what is the controversy which we, which any of us, can have with him. He admits us to state our complaints, to bring forward all our objections to his dispensa- tions, towards us. O my people what have I done nnto thee, and wherein have I wearied thee; testify against me. Are any of you disposed to object to the strictness of his laws? But does he require any thing nnreasonable or unjust? Any thing which it is not our interest as well as our duty to perform? No, not in a single instance. Will any of you plead your own inability to obey the laws of God? But is not the gospel intended as an effectual remedy for that inability? Does the gospel require sacrifices, you are un- willing to make? It may be so: but does it require any which it is not your interest to make? No, not one. Are any of you disposed to complain of the laws of the Christian life? Are not the rewards of a blessed immortality, a sufficient recompense? What foundation can there be for complaints of this na- ture? But are no labours to be undergone in a course of iniquity? Yes, " the way of transgressors is hard.^^ SERMON XXV. THE DAY OF ADVERSITY. EeciEs. vii. 14. In the day of adversity consider. It is, certainly, our duty to consider the meaning of all the dispensations of Providence, whether ad- verse or prosperous. But the former seem to merit particular attention. Prosperity is, indeed, a very significant expression of the goodness of God, and consequently an irresistible claim upon our grati- tude. It is, however, far from being any certain evidence of his approbation and favour. Some of the most abandoned transgressors on the face of the globe, are to be ranked among the most prosperous. But adversity ought to be considered a certain in- dication of the Divine displeasure against sin, and consequently a solemn call to the afflicted to consi- der their ways. Some afflictions, indeed, there are, 390 THE DAY OF ADVERSITY. wFiicli arc so intimately incorporated with the pre- sent state of mortality, that they ought, by no means, to be considered as the tokens of any peculiar dis- pleasure against the sufferer. But when pestilence, famine or war extend their ravages through a coun- try, it is, certainly, a loud call to serious reflection, and amendment of life. I might, also, observe that, the afflicted are with peculiar propriety called to serious consideration, because there is reason to hope that they will regard the admonition. In prosperous life, we are too apt not only to forget that we are accountable creatures; but, also, to disregard every attempt to bring us to serious re- flections upon our ways. But when any uncom- mon calamity bcfals us, the inquiry, What is the meaning of this? and the conviction, this is for sin, for my sin, or the sin of the nation in which I live, are not easily avoided. — In the day of adversity consider. I need hardly observe that we are now in adver- sity. Very interesting and endearing are the rela- lations we sustain to one another. We are mem- bers of one great family; exposed to common ca- lamities and common dangers, on our Avay to the grave, and the same bar of Judgment. And, con- sequently we ought to cherish with unremitting at- tention, all the tender sympathies of fraternal af- fection; and be ever ready to exert ourselves to the utmost of our power, for our mutual advantage. — THE DAY OF ADVEKSITY, 391 But when in open violation of all tliese sacred obli- gations to live in harmony, brother rises up in arnas against brother, employing all their resources for mutual destruction, it must certainly be a great calamity. Yes, war, however, just and necessary it may be, war even among the savages of the wil- derness is certainly an adverse event- What then are we to think of a war among civilized nations, and especially, what are we to think of a war among nations professing the religion of the Prince of Peace! What are we to think of a war between nations mostly descended from a common origin: of nations speaking the same language, professing the same Protestant faith, and united together by so many ties of interest and friendship? It must, cer- tainly, be a great calamity. And it must have ap- peared so to " The General Assembly" of our church, and to the " President of the United States" when they recommended a day of humiliation and fervent prayer to be observed on this account. In the day of adversity consider. We are not here informed what we are to consider. This, how- ever, as the judicious Pool observes, may be col- lected from the preceding verse — consider the works of God — not surely his works of Creation but of Providence: or in other words, we are to consider the origin and the design of our afflictions and how they ought to be iinproved. 392 '^'^^ ^^^^' ^^^ ADvi:\iiiiT\. 1. We are then in the first place to consider the origin of the present war. Is it to be ascribed to chance, or to the overruling Providence of God? But can this be a doubtful case? Were I address- ing mjself to an assembly of Atheists, it might per- haps be very proper to exhibit some evidence that the world we inhabit, that the wiilely extended universe did not originate in blind chance or un- discerning fatality. But for the audience 1 am now addressing;, this cannot l)e necessary- And it there be a God who made, there must be a God who governs the world. To suppose tiiat a being of in- iinite perfections should bring into existence such a world as ours, and such creatures as we are, and then to dismiss the whole from his care, as un- worthy of any particular attention, is too absurd to be admitted by any reflecting mind. Very astonishing indeed, is the magnificence and the extent of the visible creation. But what is this earth on which we live? What are all the planets, and suns, and stars in the illimitable expanse of heaven, compared with the human mind? — a mind originally formed in the image of tiie all-perfect Creator — a mind capable of knowing, and loving, and obeying God, and of being endlessly happy in him! Surely such a mind must be formed for some great — some important ])urpose. And I may ven- ture unhesitatingly to affirm, that it is a purpose which could not be accomplished without the sii- THE DAY OF ADVERSITY. 393 peiintendaiice of heaven. And this is the same thing as to say, that tlie Great Creator is also the ruler of, the world, and all the creatures he has brought into existence. Yes, by general laws operating uniformly, per- haps it will be alledged. And what are we to un- derstand by these idolized general laws? Any in- herent virtue or power residing in sluggish, inert matter? No, my brethren, this is utterly inconsis- tent with all the known properties of maiter as well as with the decisions of the profoundest pliilosophy. To mind then, we must undoubtedly ascribe the general course of nature. To what nrind? — to the mind of a creature? Is there a creature in the uni- verse capable of superintendi)ig, and directing, and controlling all the revolutions of the earth, and skies, together with all the actions of men, so as to render the whole subservient to any particular and important purpose? It is impossible. No, my breth- ren: what we sometimes call the laws of nature are nothing but the unremitting agency of the Almighty Creator^ or in other words, his will. For when he wills an event, however momentous it may be, it is not necessary for him to employ any intermediate agents, in order to accomplish his purpose. He has only to will, and it is done. For his will is ir- resistibly efficacious of itself. And if there be a general, there must be a par- ticular Providence. Can a ruler of any description 61 394 THE DAY OF ADVERSriV. exercise a government over a nation in general, which does not reach the individuals of which that nation is composed? As soon might a teacher in- struct his pupils in general, without instructing a single individual of his whole seminary. How far an original arrangement might be so ad- justed as to reach the diversified cases of every in- dividual, it is impossible for us to know. Were it possible for an arrangement of this nature to reach, and direct and control every case, and every event, so as to render each subservient to the great pur- pose for which the world was made, and man brought into existence, this would be Providence in the most important and interesting sense of that term. This, however, appears to us impossible. — When we consider the incalculable number of events which are taking place every moment, and that as these events were introduced by a long series of preceding events, so must they be connec- ted and blended with succeeding events in forms of endless diversity; to suppose a simple original dis- position capable of reaching and governing the whole, seems glaringly absurd. Were this the case, miracles and extraordinary interpositions ex- cepted, it must have been to us and to the whole creation, the same thing as if there had been no God ever since the work of creation was effected. And is it possible for any theist, especially, is it THE DAY OF ADVERSITY. 395 possible for any Christian to entertain ideas so de- rogatory to the perfections of God his Maker? Very different, most assuredly, is the doctrine taught in the holy scri|)ture. There we are inform- ed, that it is in God ive live, and move, arid have our being. My Father loorketh hitherto, and I work, says our Saviour. Why should we be reluctant to acknowledge the agency of God upon the works of his hands? Why endeavour by vain hypotheses to relieve the Al- mighty from the imaginary burden of superintend- ing all his creatures, and the minutest event? Is it possible for any one who has thought a moment upon the interesting case, to imagine that such at- tention would be too troublesome for him? No one who has any just ideas of his Maker can entertain sentiments so utterly irreconcileable with the attri- butes of an all-perfect character. To infinite per- fection it must, most undoubtedly, be as easy to at- tend to countless myriads of worlds, with all their inhabitants, and all the events which are taking place in each, as to attend to a single individual, or event. Do any imagine that such attentions would be beneath the dignity of the Great Lord of angels and men? Beneath the dignity of the Crea- tor to superintend the work of his own hands, or to exercise any requisite attention to any thing which he has thought proper to bring into exis- tence! This is more than absurd! It is impious. 396 THE DAY OF ADVERSITY. Would it be more honourable, think ye, for the Deity to sit upon the circle of the earth, qy to reside. iu heaven in a state of entire inactivity, than to be- lieve him to be exercising a continued agency in the mana^iement of the great interesrs of the uni- verse, which he has been pleased to bring into exis- tence.^ 1 am really at a loss lo know, how so ab- surd a sentiment shouhl meet the assent of any ra- tional creature. We are not, however, left to rest a matter of such importance upon the validity of these arisju- ments, conclusive as they appear to be. No^ we have in the holy scriptures line upon line; evi- dences too numerous to be detailed, and too point- ed and direct to be eluded, to establish the doctrine I am endeavouring to inculcate. There we are as- sured that the Providence of our Almighty Maker does not rest in generals, but extends lo all things and all events, the most inconsiderable, not excep- ted; that not a sparrow shall at any time wing his fliiiht; that a itair of our head shall not fall to the ground, without the sui)eriniendance of our lieaven- \y Father. " h there evil in the city and the Lord hath not done it? I make peace and J create war; I the Lord do all these thinasy But it is not necessary to insist upon scripture evidence; it is so unequivo- cal and so abundant, that he that runs may read it in passages innumerable. Nor must it be sup- posed that the divine superintendance extends to THE DAY OF ADVERSITY. 397 good actions alone. As God cannot be tempted to evil, neither tempteth he any man. We must, Uy no means, make God the author of sin. But still he is pleased to control and overrule sin for some valuable purpose. This interesting sentiment, will not, it is hoped, he called in question by anj be- liever in a special Providence. Is it possible, that any one of this description should consider it more hoiiourahh" for God to permit sin, permit moral evil to spread its pestiferous contagion through the uni- verse, without restraint or control, than to suppose that he permits it with a design to render it subser- vient to some valuable purpose? Thus it appears to me with resistless evidence that the present un- happy contest in which we are engaged with the greatest naval power on earth, is to be ascribed not to chance or fate, but to the Providence of God. 11. Let us then inquire for what purpose this ad- verse event has been permitted to occur. And we ought, certainly, to be modest in our researches. The great volume of the Divine purposes has not been opened to us. That it is intended to subserve some beneficent purpose we may warrantably conclude. For God is love. He neither delights in the death nor the misei*}^ of his creatures. In the eternal councils this unhappy contest may form a connec- ting link in the chain that reaches to that happy period when nation shall rise up in arms against nation no more. In the plan adopted, and now, 398 THE DAY OF ADVERSITY. there is reason to believe, in rapid execution, for the overthrow of all tyrannick domination over the bodies and over the souls of men, the present con- test may, for aught we know, form aL essential constituent. A very great change must certainly take place in the religious, and very probably in the political state of the nations of the earth, before the long expected millenium can be introduced — before the heathen shall be given to our Redeemer for his inheritance, ayid the uttermost parts of the earth for his possession; before all the kingdoms and states upon the earth shall become the kingdoms of God and of his Christ. But whatever views of this nature a beneficent Deity may be about to accomplish, we have still abundant reason to believe, that the war in which we are engaged with Great Britain, is intended as a punishment of both nations for their crimes. Great, indeed, have been the privileges; and I may add, great is the guilt of both. But let us confine our views to our own country. Was ever a nation under heaven distinguished by such peculiar tokens of the Divine favour? Ah! could we behold the degraded millions of our fel- low-men who are groaning under the iron rod of tyranny and oppression, how highly should we prize the civil, and may I not add, the religious privileges we enjoy? It is our happy lot to live in a land of gospel vision. We enjo}' the unspeakable THE DAY OF ADVERSITY. 399 privilege of going up to the house of God, to hear his word, and to offer up our thanksgivings in the name of his Son Jesus Christ. No imperious pon- tiff presumes to dictate to us the rule of our faith, or to prescribe to us the forms of our worship. — Every man is allowed to tender to the great sov- reign of the universe, his devoutest homage in the way that is most agreeable to his own conscience, ivithout any to make Imn afraid. The government under w hich we live is a government of our own choice. The laws we obey are the laws made by our own representatives — by the men of our choice; and if they in our view, at any time, prove oppressive or injurious, we have always at a short interval, an opportunity of obtaining relief in a con- stitutional way. Nor, must it be passed over in silence, that while we live in a country embracing all the various fruits and treasures of the earth, an extensive ocean has removed us to a happy distance from the contentions of the old world. Happy, surely, must be a people in such a state, if they know their own happiness and be disposed to im- prove as they ought their distinguished advantages: And what, my brethren, are the returns we have made? Have we rendered unto the Lord according to the blessings afforded us? We have not. When iveighed in the balances we shall he found wanting. What means tliat spirit of atheism, practical atheism at least, which seems to pervade, to an m ^Q THE DAY OF ADVERSITY. alarming depee, all ranks and orders of men among us? Read our j'uhlic prints, attend to tlie conversation of our politicians, and, indeed, of all classes without distinction, and if my information be correct, you will seldom find in either, any re- ference to the Providence of God. Wise counsel- lors, skilful military leaders, numerous and brave troops — these seem for the most part to be accord- ing to the sentiments of our people in general, the great bulwark of our liberties. Are our troops suc- cessful? It is generally ascribed not to God, but to the arm of flcsli. Do we sustain a defeat? It is attributed not to our guilt, nor to Providence. In a word, the Providence of God in those instances, is, as far as I have been able to learn, seldom recog- nized. All, with very itw exceptions, is ascribed to the wisdom, the valour^and prudence of man, or the reverse: but nothing to the ail-disposing and governing Providence of God. And shall not God be avenged of such an atheistical nation as ive are^ But, perhaps it will be said, that success in war, or the reverse is to be ascribed to man only, as the means, or second cause, without any intention to ex- clude a first. This, I doubt not, is often the case; and this may not unfrequently be innocently done. But, surely, on great and solemn occasions, we ought to render our homage to the Great Ruler of the world, in the most explicit language. It is not sufficient that we revere rhc majesty of heaven in THE DAY OF ADVERSITY ^Q| our hearts: we ou^^ht also to acknowledge him in all our ways. It is our indispensable duty to make mention of his righteousness; and to ascribe our mercies and deliverances to him. That there are multitudes among us who have never seriously thought upon the subject, is, indeed; highly probable; multitudes who have never serious- ly enquired whether there be a God and a Provi- dence, or whether all things are to be ascribed to the councils and the arm of flesh. And is not this an instance of very culpable omission? In such a country as ours, under such government as we enjoy, in the midst of scenes so powerful to awaken all the springs of earnest attention, and under such heavens as encompass the earth, how is it possible for any man to be inattentive to these all-important considerations? We need not surely think it strange, that the attention of such unthinking men should be roused by the confused noise of the warrior, and garments rolled in blood. But no inconsiderable number have thought ou this interesting subject, and as far as we can judge from their writings, their conversation, and their lives, they have come to the desperate resolution to set themselves in direct opposition to the Providence of their Maker in any proper sense of that term.— And is it not better that such impious men should he convinced by the wide-wasting desolations of 52 ^02 '^^^ ^^"^ ^^'^ AUVEUSITV, war, that the Lord reigneth, than live and die in such a deplorable delusion. Of all the people on the face of the earth, we are, it seems to me, the most inexcusable in our unbe- lief of Divine Providence. Consider the circum- stances under which our fathers took possession of this country. Could any thing but the Providence of God have protected and supported them, and driven out the numerous bands of the heathen be- fore them? Consider, especially, our situation at the commencement of the late revolutionary war. With- out government, without arms, without any ade- quate resources of our own, how did we obtain the victory over the most potent naval power on the face of the earth? Was it by our own wisdom, or might, or exertions? Surely not: What was it that infatuated the councils of Britain, brought to light her secret plots of most dangerous tendency, and rendered her victories the means of subsequent defeat, and made the winds and waves, the descend- ing rains and swelling rivers fight for us? Was it chance or fate, or our own wisdom, or heroic enter- prize? No my brethren: It was Providence, the Providence of God our Maker, whom tne winds and the sea and all nature obey. Had we been left to the ordinary course of events — had it not been for very peculiar interpositions of Divine Pro- vidence, we had been, no doubt, this day in a state of miserable thraldom — hensers of wood and drawers THE DAY OF ADVEHSITY. 4Q3 of water for Great Britain. And shall we be per- mitted to forget this great deliverance with im- punity? What, my brethren, are we to suppose were the designs of the Ruler of the world in his favourable dispensations of Providence towards us? Was it that we might riot upon the riches of a fertile soil for a few days, without any regard to the great design of life? Was it that we might become a great and flourishing nation of Atheists? Was it on account of any or all the temporal advantages attached to our distinguished lot? No: it was, undoubtedly, with an ultimate reference to the great interests of a future state. Separate from these all-important interests, it is of very little consequence whether we are poor or rich, honored or despised, in full pos- session of all the rights of men, or in a state of miserable thraldom. For the very fashion of this earth passeth aivay. x\nd now, my brethren, let us ask ourselves, have we been attentive to the great interests of eternity? Have we glorified God by obeying the gospel of his Son? Have we been led by our deliverance from the most iniquitous impositions of Great Bri- tain, to appreciate more highly our deliverance from the thraldom of sin revealed to us in the gospel of Christ? Has this been a general case in our high- ly favoured country? Far from it. No wonder then that we should be again embroiled in war. — 404 '^^^ ^^Y ^^' ADVKRsrrv. It is not my intention to represent our people as more irreligious than other nations of the earth. — Nay, I am disposed to hope that the reverse is the case; that we may justly be classed with the most religious. But this is not enough. Our privileges are pre-eminent; and such, also, may it reasonably be expected our piety should be. And if this is not the case, the God of heaven must undoubtedly have a just ground of controversy with us. That the great interests of vital piety are, upon the whole, slowly gaining ground in our country, I am disposed to admit. But what multitudes among us, are living without God in the world? — What multitudes are living in a state of astonishing indifference to every thing sacred and future? And even among those who profess to believe the truth of the gospel, what a large proportion there are who set at defiance all its holy requisitions? Nor is the rmmber by any means inconsiderable, who have set themselves in direct opposition to the holy religion of Jesus Christ. Tell it not in Gath, puhlish it not in the streets of Askelon. The loud cry of European Edom against the Church of Christ, Raze it! raze it to the foun- dations thereof! has been echoed, and re-echoed in our highly favoured country. And is it strange that we should be in a state of war? Far am I from wishing to represent our people as more abandoned in morals than other nations. But THE DAY OF ADVEKSll Y. 405 if the blasphemies which every day insult the heavens; the curses which every day are denounced against the life and soul of a brother; if all the in- stances of injustice, violence and oppression, with all the works of darkness and of shame were brought to li^ht; if all our crimes of every descrip- tion were called forth and exhibited at once to our astonished view, instead of thinking it hard that we are involved in a calamitous war, we should perceive abundant reason to bless God that our si- tuation is not worse than it is. But admitting the justice of our sufferings in this instance, what ground have we, perhaps it will be demanded, to expect a reformation in consequence of so dreadful a scourge? What reason? — alas, my brethren, I can hardly un- dertake to make a reply to this interesting inquiry. My spirits are overwhelmed with trembling awe in this instance. Oh! how often have guilty nations been most severely chastised and yet not reformed at all. How often have guilty nations proved ab- solutely incorrigible under the chastising rod of heaven? JV/iy, says the God of Israel, to his once peculiar people, will ye be smitten any more, ye will revolt more and more. Perhaps an event more to be dreaded than war, and famine, and pestilence, and all the scourges ever employed by righteous heaven, for the reformation of any people may await us. It may be, that we shall be left as se- 'lU'e, as careless with respect to future interests, a5 406 THE DAY OF ADVERSlfy. impious, and vicious as we are now. Instead of being reformed, it may be, that as a nation, we shall be given up to blindness of mind, and to a hard, un- feeling heart. But, however, that may be, I under- take to affirm, that the present calamitous dispensa- tion if suitably improved, is happily calculated to promote the great work of reformation in our country. Make the supposition, that the transgressor could see the arm of the Z/0?y/ stretched out to punish him for his crimes. Make the supposition, that upon the commission of a crime, he should hear a voice from heaven — Do not that abominable thing which I hate. Would it be possible for any one to doubt, whether such a dispensation would have a tendency to reform him from his crimes? Well: any ca- lamity inflicted upon an individual or a nation for sin, is in the estimation of an enlio;htened mind, the arm of the Lord stretched out — is a voice from heaven — Do not that abominable thing which I hate. And shall it be in vain? Can any of you resist the motives — the numerous and urgent motives to repentance, and amendment of life now addressing us? After a long peace and almost unexampled pros- perity, we are now involved in a calamitous war, a war to which we can see no very probable ter- mination, a war that has already cost us dear — cost us thousands of valuable lives to mention nothing more — a war that has removed from our society a THE DAY eF ADVERSITY. 4()7 number of our dearest friends and relations. And whilst they are standing in the breach for us, while they are generously undergoing all the hardships of military life, and exposing themselves to all the dangers of the field of battle for us, shall we be insensible and inactive? Shall we not, while per- mitted to live at our ease at home, adopt the most effectual measures in our power for obtaining de- liverance from so calamitous a state? I must add, should the unhappy contest be prolonged, it is highly probable, that some of the people present may yet fall victims to the devouring sword. Let none imagine that it is our wish to excite any un- necessary apprehension in the mind of any indi- vidual present. Much less is it our wish to dis- courage an individual from hazarding every thing^ in defence of his country. Our country is invaded and must be defended, let that defence cost what it may. But as on this subject, there is not, that I know of, any diversity of sentiment, f consider it un- necessary to say any thing more. No: when called upon by the laws of your country, take the field in defence of your civil immunities, in defence of all that is most dear to an American. I not only wish you to go; but to go cheerfully. But I wish you to unite the sword of the Lord with the sword of Gideon, and to go forth trusting not in the numbers or valour of our troops, but in the God of hosts; 1 wish you to go forth ready and willing, if God !?o 408 "^'HE DAv or AUVEKsn^. order it, to die in your country's cause. It we aro prepared for death, it is certainly a matter of very inferior consequence, whether we die on a bed of down or on the field of battle. And should the reverse be the case, what will a few days add- ed to a life of impiety avail? What advantage would it be to descend from the arms of our friends to the gloomy territories of everlasting discord— the dismal abodes of everlasting contention and strife and war, war with God, and war with one another? Let none suppose that a regard to the great in- terests of eternity, would unnerve the arm in the day of battle. Should a man avoid all considerations of this nature, previous to the hour of alarm, how does he know, but as is often the case with a dying sinner, the terrors of death and hell may rush upon him in an instant and overwhelm his heart? Would religion make you faint-hearted in the time of danger? The ivicked, not unfrequently, Jleeih when no man pursueth; but the righteous, they who truly fear God are bold as a lion. What though a thousand fall on his right hand, and ten thousand 07i his left, he shall, if it is best, be preserved in perfect safety; but if not, should he also fall a sacrifice to the cause of his country, it will be no real disadvantage to him. He will only die that he may enter upon a better life.— THE DAY OF ADVERSITY. 4Q9 That he may exchange the clangors of war for the songs of angels, and the spirits of just men made perfect. Does the sentiment T am endeavouring to up- hold need proof? Several instances might be men- tioned in support of it, were it necessary. In the day of adversity consider. It is, certainly, incumbent on every man to consider his situation, his temptations and duty in every condition of life, how prosperous soever it may be. But prosperity has for the most part a stupifying effect upon man- kind. Adversity, however, is happily calculated to bring us to serious reflection. Have you, my brethren, ever seriously taken into consideration this alarming thought, I have reason from what I suf- fer, to fear that the God of heaven is displeased with me? From the judgments abroad in our country, we have reason to fear that the God of heaven is displeased with its inhabitants. Oh! when the tokens of divine displeasure wave in the banners of an invading enemy and rest upon the graves of our friends and fellow-citizens, is it not time to lift our eyes and our hearts in humble, fer- vent supplication to God for relief? What means the presence of this numerous au- dience. Waked to serious reflection by the loud call of adversity; have you then come into this house of the Lord in the character of humble supplicants, to unite in the all-prevailing energies of prayer for 53 4|,|Q THE DAY OF ADVERSITY. yourselves, for your country, and all that is most dear to you on earth? It is well. He is a God of mercy. And prayer — the prayer of faith and sin- cerity, is very powerful, nay it is altogether irresis- tible. And we are assured, that if a maii^s ways please the Lord, he maketh his enemies to he at peace with him. To this general declaration there may be some exceptions. According to its real im- port, however, it cannot fail. But remember, that if we regard iniquity in our heart, the Lord has not, promised to hear us. He may, indeed, as a token of his regard to genuine devotion, reward with the blessing of external peace, even the semblance of it. Ahab's humiliation may be introduced as an in- stance. It was only apparent, not real. And yet on account of his humiliation the impending stroke was suspended. But we live in gospel times. — More, therefore, may reasonably be expected of us than of Ahab: more, it appears to me, may reason- ably be expected of us, than of God's once peculiar- ly favoured people, or any other nation now on the face of the globe. Let us not then rest in any thing short of a general reformation of heart and life. In the day of adversity consider. Consider seriously and impartially our guilt, our danger, our duty. Is there reason, my brethren, to apprehend that God Almighty is displeased with us? — dis- pleased with us as individuals or as a nation.-' And THE DAY OF ADVERSITY. 411 can any rest easy in such alarming circumstances? If the God who made us be displeased with us, what avails the approbation of the whole earth!— His favour is better than life, but his frowns are worse than death. If God be displeased with us as a nation, what avails the arm of flesh? Resf not until you have an evidence that God is reconciled with you. Rest not until his displeasure shall bo removed from the country in which we live. Look forward to eternity. Can you bear his everlasting displeasure. Look abroad through our country, and behold the various and complicated distresses to which many of our fellow-citizens are at this mo- ment exposed. Look around you in this assembly and consider how many of your dearest relations may be quickly torn from vour arms and exposed to the greatest hardships and dangers in defence of our country, and repent. Call upon God with a persevering earnestness in this our day of adversity. Let ever_y one examine himself, consider what he hath done amiss, and amend his life. And let every one use his utmost efforts to promote the great work of reformation among his fellow citizens, as far as his influence may extend. Thus let us all in our several places and relations unite in the most strenuous exertions in the great cause which demands our particular attention in this our day of adversity. And let us not rest until the ground of 412 '^«E DAY OF ADVERSITY. . the Lord's controversy with us shall be removed, until his displeasure shall be turned away, and un- til he shall make our enemies to be at peace with its. Thus in the dap of adversity consider. SERMON XXVi. RExMEMBRANCE OF MINISTERS. Heb. xxiii. 7. Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. When a beloved friend or relative is taken from us, and laid in the dust, to remember him is, in- deed, easy as well as natural. I make no doubt, but your much esteemed Pastor has, since you heard of his appart^ntly untimely death, been much in your thoughts. The impressive sermons you have heard him preach, his friendly counsels and advice, together with his dignified aspect and truly ministerial deportment, will, it is probable, fre- quently occur to your recollection, while you live. This, however, you will permit me to observe, is far from being all that is required in the words of our text. It is your duty to obey as well as remember 414 REMEMBRANCE OF MINISTERS- the doctrines of the gospel you have heard him preach, and to imitate his Christian example — to follow him as he followed Christ. And happy would I think myself, should it be in my power to ex- hibit the interesting subject jn a light calculated to afford any assistance in this great concern. Re- member them which have the rule over you, or as the original might be rendered, your rulers or guides. From the last clause of the text, it appears that it was not living rulers or guides the apostle had in view, for the term which he employs, has an evi- dent reference not to the general tenor, but to the termination of this ministerial course; and this there is reason to think, was exemplary in the highest degree; for they are thought to have sealed the truth with their blood. Remember them which once had rule over you. Yes, my brethren, remember your Smith as well as your Lacy. Remember your Smith; a name dear to thousands in our country, and still dear to a number in this audience. He was, indeed, a burning and shining light. And it was the privilege of some of you to rejoice in his light — to live under his efficacious ministry: and this must have been a distinguished privilege. I have, if I mistake not, heard greater orators — preaehers of more profound penetration, of a more brilliant imagination, and superiorto him in any particular qualification, unless the fervour of his piety be an exception. But a preacher possessing REMEMBRANCE OF mNISTERS. 4|5 every ministerial qualification in a degree so emi- nent, I have never known. Nor do I ever expect again to hear a preacher, whose discourses will be equally calculated for the learned and unlearned, the rich and the poor, the devout christian and the abandoned profligate, in a word, for every cha- racter and description of men. I need hardly ob- serve to this audience, that he was the most dis- tinguished instrument in promoting the late glori- ous revival in our church. A revival which is said to have begun under his ministry, and the fruits of which are still visible in many of our churches. Methinks I still see him stand the accredited am- bassador of the Great King of Kings and Lord of Lords, while every feature and every muscle of his face, every word and action, as well as the lightning of his eyes seem to bespeak a soul on fire. Methinks I still hear his impressive voice denounc- ing in tones, awful as the thunders of Sinai, the terrors of the Lord against the ungodly, or in ac- cents soft and melodious as the harp of an angel, proclaiming the tender compassions of a dying Saviour. But now he is gone the ivay of all the earth. No more shall we see collected multitudes hang with profoundest attention upon the accents of his lips; or all dissolved in tears, while he en- treats the guilty not to die, not to plunge them- selves into that ruin which the finally impenitent cannot escape. And even before his departure from 416 REMEMBRANCE OF MINISTERS. our world, he was by an unsearchable Providence removed. I had almost said, torn away from a be- loved and affectionate people. But a number of you will, we hope, re n ember the word of God spoken by him unto yon, andfol- loiv his faith, considering his conversation. That he lived a life of fervent as well as exemplarv pietv, we have satisfactory evidence. But I have no par- ticular account of the state of his mind, in his last hours. His death was sudden, and the disease to which he fell a victim, extremely debilitating:. I have, however, in possession, a letter in which he gives an account of his exercises in the time of a precedino; dangerous illness. In this letter, after an interesting account of, I think, a hard conflict, he assures us that he was " enabled to triumph over all the terrors of death and the grave." But it is your late worthy pastor, that you are more particularly called upon to remember, on this occasion, Mr. Lacy's talents as a preacher, were good. Altliough he was destitute of the advan- tages of an early education, and for the greater part of his life, encumbered with employments which rendered it impossible for him to furnish his mind with those various treasures of knowledge, human and divine, which it is at least desirable, that a preacher should possess, yet his cpialifica- tions for the office he sustained, were respectable- Among these, his piety should be distinguished as REMEMBRANCE OF MINISTERS. 41 7 eminent. Under the influence of strong affections he sometimes rose very high. Oi" I his 1 could men- tion several remarkable instances. It maj how- ever, be sufficient to take notice of one. Some years ago there was in Rockbridge and some contiguous counties, a considerabh^ degree of reli- gious excitement. The Synod of Virginia had met at Lexington, The Lord's SupjDer was adminis- tered on the Sabbath; and on Monday Mr. Lacy was called upon to address an audience, of not less, I suppose, than 2000 people. His discourse was a word in season and in power. I could not observe an individual in that numerous assembly, who ap- peared inattentive or unimpressed. It was a dis- course that will, I doubt not, be remembered by a large number of his hearers, as long as they live. Never sliall I forget with what a moving emphasis he exclaimed toward the end of his discourse, Where is the Lord God of Elijah! He was, most undoubtedly, there to assist his servant to declare wath extraordinary energy, his holy word. He was, as far as I can judge, a faithful preacher, a workman that needed not to be ashamed, rightly dividing the word of truth. To say great or shining things, did not appear to be his aim. He seemed to forget himself, 'and think of nothing but his hearers and his God. Far from adorning his discourses with the tinsel of human eloquence, his language was always plain, and often forcible. He did not shtm 54 418 REMEMBRANCE OF MINISTERS. to declare the whole counsel of God, out of respect to any man. His preaching was at once happily calculated to alarm the secure, and to comfort mourners in Zion; happily calculated to instruct the most ignorant in his audience, brought down even to the conceptions of the poor African; and here I must take the liberty to observe that when addressing that class, he seemed for the most part, to rise above himself. He was also a successful preacher. He has, I am disposed to think, left few if any, behind him, whose labours in the gospel, have been more blessed. In the revival already mentioned, lie was, I am well assured, a distinguished instrument. Labouring with all his might in the pulpit and out of the pul- pit, night and day, as he had opportunity, for the conversion and salvation of perishing sinners. He was punctual in attending the meetings of the ju- dicatures of the church to which he belonged, as well as of the board of trustees of this Seminary. In a word, his heart and his hand seemed to be al- ways ready for every good work. But now he also is gone, — gone the way of all the earth. You will see his face and hear his voice no more in this world. Remember them that once had the rule over you, who once spoke the word of God unto you. Remember him! perhaps some of the people of this audience are ready to exclaim, — Yes, we can never forget the dear man. REMEMBRANCE OF MINISTERS. 4|9 who, under God, was the means of opening our eves and bringing us to the knowledge of ourselves and of our Saviour. His name, embahned h) the tenderest recollections, will ever rest upon our hearts. Well, remember him, then, and the word that was rendered the power of G(>d to your sal- vation, TinA follow his faith considering the end of his conversation. Follow him as he was a follower of Jesus Christ. Should )ou at any time be in danger from manifold temptations, consider the faithful warnings he has given you. Should you find yourselves sinking into a criminal remissness, remember his prayers, and his tears, and tender solicitude for you; and follow his faith in life and in death. I have not seen a very particular ac- count of his last hours. But from every thing I can collect, he died as he lived, in a truly christian manner. Not long before his departure he said, he was not afraid to die — that his trust and confi- dence were greater than he had anticipated in the time of health. His sufferings were great, but he bore all with exemplary — vvith a truly christian pa- tience. To be thus suddenly and violently torn away from his absent family and congregation was, certainly, a hard trial, but thanks be to God who supported him under it, and gave him the victory through our Lord Jesus Christ. But, secure sinners, I tremble for you. What will now become of you? Who will now address ^20 REMEMBRANCE OF MINISTERS. yon ill the commanding energies of irresistible ter- ror, and snatch you as a brand from the burning? I am much afraid that you will sleep on and take your rest, broken and disturbed as it may some- times be by an accusing conscience, until you shall be awakened to see your heaven forever lost. But we must not absolutely despair of you. It is a com- mon remark that children derive not unfrequently eternal advantage from the long recollected instruc- tions of their parents, after their heads have been covered with the clods of the valley. And may we not hope that such will be the case with you? — Remember then the solemn, the faithful, and the reiterated warnings he has given you, and repent and turn to the Lord before it shall be forever too late. Trembling penitent, who will now conduct your feet in the way of life? No longer will it be in your power to approach your pastor with the all- interesting inquiry. What must I do to be saved? Nor will the disconsolate believer have any future opportunities of approaching liim for a solution of his perplexities and doubts, how distressing soever they may be. No: his time for doing any thing for the people entrusted to his pastoral care is now ended; and your opportunities of derivini: any ad- vantages from his ministry, unless it be in way of recollection, are past and gone forever. Remember then him whose delight it was to display the riches REMEMBRANCE OF mNlSTERS. 42I of redeeming grace to you, and who had the tongue of the learned to speak a word in season to the iveary and heavy laden sinner; and follow his faith. Make the righteousness of the great Redeemer, as he did, the foundation of your hope in life and in death. And your last end, there is reason to hope, will be like his. It must, certainly, be the indispensable duty of every member of this congregation, to consider seriously this afillictive dispensation. Is it a token of any particular displeasure against the people once entrusted to his pastoral care? This we can- not undertake to affirm. There is, however, it ap- pears to me, some reason to fear that this may be the case. To enjoy the labours of a faithful pastor is, certainly, a great privilege. And according to our privileges will be the account we shall have to render to our Maker and our Judge at the last day. He was taken off in the midst of his usefulness. — Since I have had the happiness of an intimate ac- quaintance with him, he appeared to me to be making very considerable advances not only in piety, but also in ministerial qualifications. As he approached the termination of his course, his pub- lic addresses became more earnest and impressive. In his manner, the last year of iiis life, there was something, that to me at least, was peculiaiiy in- teresting. It appeared like some of the last efforts of a faithful pastor for his beloved people. And 422 llIiMEMBRANCE OF MINISTERS. such I have reason to think were his own impres- sions. You will, I doubt not, generally remember his introduction to his last sermon but one deliver- ed in this place. " I have been thinking if this were the last sermon I should ever preach to you, what would be the most proper subject." And I think he intimated that it would probably be one of his last sermons. And though I cannot say, that in a sentimental view it was superiour to his ordin- ary performances, yet in that discourse, and more especially in subsequent addresses, there was some- thing peculiarly interesting — mon^ of heaven, if I may be allowed the expression, than is often to be found in similar addresses from a preacher to his people. But sink not into despondency. When our Redeemer saiv the people scattered as a Jlock having no shepherd, he had compassion on them. — And he is the same yesterday, to-day, and forever. Pray ye then the Lord of the harvest that he would send forth labourers into his harvest. And parti- cularly that he would appoint you another pastor after his oivn heart. A faithful pastor is taken away, what a solemn call to those who are still spared to endeavour, as far as possible, to make up by increased zeal and diligence, for the loss of those who now rest from their labours. Could I now have access to his sur- viving brethren in the ministry. How would I fill my mouth with arguments. The prosperity of the REMEMBRANCE OP MINISTERS. 42S church and the progress of vital piety in the world, does not depend so much upon the number of our preachers, as upon their qualifications and faithful- ness in the vineyard of Christ. Gratit me, said Elisha to Elijah, as he was ascending to heaven, a double portion ofl/iy spirit. May a double por- tion of the spirit of them who had once the rule over you, and who had once spoke the word of God unto you — If it is not too great a blessing even for us to ask, 1 could pray and intreat you, join in the adventurous petition, may a double portion of the spirit of your Smith and your Lacy, ever rest upon the preachers who shall henceforth preach to you the word of God. But it is not your pastor alone that you have to remember on this mournful occasion. His vvortJjy consort is also laid in the dust. Not long after Mr. Lacy had bid her the last adieu, she was seized with the epidemic — a disease that has been fatal to such multitudes of our fellow-citizens, and in the course of a few days brougiit to the gates of death. Adam! what hast thou done? What forms of disease, and affliction, and death follow in a hideous train, thy transgression and revolt? How uncertain are all the enjoyments of t{»is mutable world. Let us not, my brethren, any longer put our confidence in man, or expect our happiness from friends or relations, or the most assured forms of earthly enjoyment.— Where can we find a happier family than was that 424 REMEMBRANCE OF MINISTERS of our late pastor a few months ago? But how great and how sudden is the reverse. In the course of about four weeks, both the parents have been consigned to an apparency premature grave. But though to us and to the surviving members of the family, this is a most afflictive dispensation, to them it was, I am disposed to think, peculiarly kind and favourable. She was in her last illness supported by the hope, that her husband would, after the hipse of a few fleeting days, return to his children and his pastoral charge aojain. Nor did he ever hear of her death. Oh! the joyful surprize, when, after a short separation, they met in a better world, met in those happy regions, where the inhabitants shall not say, I am sick; and met to part no more! Yes, my brethren, I cannot help considering the dispensation, as it respects them, peculiarly favourable. With respect to the charac- ter and last hours of our much beloved sister, Mrs. Lacy, it will not be necessary to say much. She was, I have reason to think a help meet for him, his greatest earthly comfort and solace. She was not a forgetful hearer, but a doer of the ivork. In her last illness she appeared to enjoy the supports of the gospel of Jesus Christ, in as great, perhaps I might say greater degree, than when the nature of her disease, and the remedies it required, are taken into view, could have been reasonably ex!)ected. The evening before she died, upon being asked if she REMEMBRANCE OF MINISTERS. 425 was afraid to die, she intimated that she was not, adding " I would not saj for the world that he hath forsaken me." Upon being asked if she was in a comfortable state; her replj was, as comfortal)leas a poor sinner can — leaving ihe senienee unhnished. In a word, when her life and her death are both taken into vi^^w, Ave hnve no reason to doubt, but she is now with the venerable partner of her earthly cares and comforts, in those ird\)\}y abodes, where sorrow and sighijig are known no more. What en- couragement to live the life of the righteous! What a bright example have their children to imitate. How many pr.ijers are laid up in store for them. May it be taken knowledge of them that they are the seed whom the Lord hath blessed. And now, you in this assembly that are parents, imitate this happy pair. Follow their faith. Bring up your children as they did theirs. And often re- peat to them the instructions which they may have heard, but perhaps forgotten. But is there any oc- casion for such profusion of entreaties? For my part it will never be in my power to forget him while memory lasts. I esteemed him much, as a friend, as well as a fellow labourer in the gospel harvest. Often have I been edihed and comforted under his ministry. Often have we taken sweet counsel to- gether, and gone to the house of God in company. 55 426 REMEMBRANCE OF MINISTERS. But now he is gone, and I, though his senior, am left to unknown trials and afflictions! Remember them ivhich have the ride over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. SERMON XXVII. HEAVEN PREFERABLE TO EARTH. Phii. i. 23. Having a desire to depart and be with ChristJ To see one of our fellow creatures, cleaving to life with intense desire, at the same time that he is torn from it bj the unrelenting hand of death, is very awful. It is, however, far from being an un- common case. The greater part of the children of men appear to leave the world with great reluc- tance. When a poor mortal wishes to die, not from a hope of entering upon a happier state, but only that he may be delivered from some over- whelming calamity, this is not preferring death to life. It is only giving death a preference to a state of insupportable affliction. Very deeply is the love of life implanted in the heart of man! How numerous, how strong and en- 428 HEAVEN PREFERABLE TO EAEI'H. dearing are the bands which unite our hearts to this world! But numerous, strong, and endearing as thej are, death is hastening on to rend them asiui- der. And what is infinitely more alarming, death is hastening on, to usher our souls into the eternal state, where every one must receive the tfmigs done in the body, ivhether they he good or had. No wonder then, that the guilty sons and daughters of men, should be so unwilling to die. To close our eyes upon all we love on earth, and that under the prospect of opening them upon all we have the greatest reason to dread, in the eternal state, is in- expressibly awful. Surely such a prospect, were it properly realized, would be sufficient to embitter all iiie enjoyments of this world, and hold our mi- serable race in a state of painful bondage. But can it be the design of the God of mercy, that the ])os- terity of Adam should live perpetually in this state of anxiety and alarm? No, my brethren, a true dis- ciple of Jesus Christ may rise above the fear of death, and be perfectly willing to die. Nay, it is possible for an affectionate disciple even to long for the happy time, when he shall be permitted to fol- low his Saviour to the mansions of eternal blessed- ness, which he hath prepared for his humble fol- lowers. Having a desire to depart and he with Christ. We must, by no means, imagine that the high and holy exercise which now solicits our particular at- HEAVEN PREFERABLE TO EARTH. 429 tention, originated in the various and sore afflictions to which Paul was exposed for the sake of his Lord and Master. For these afflictions were his glory and his joj. To have fellowship with Christ in his suf- ferings, was in his estimation, a distinguished pri- vilege. Nor must it be ascribed to any want of a due regard for the present life. No man seems to have entertained a higher sense of the value of this life than the Apostle Paul. This we may learn from the 24th verse of this chapter. " For to me to live is Christ.'''' And we find, that notwithstanding his affectionate desire to depart and he ivith Christ, he was still willing to live as long as the edification and peace of the Church might render it necessary. "/a?/i" says he " in a great strait betwixt two, hav- ing a desire to depart and to he with Christ, which is far hetter: nevertheless to abide in the flesh, is more needful for you. And having this confidence, J know that I shall abide and continue with you all for your furtherance and joy offaith.^^ Nor must the exercise so emphatically described in our text, be considered as peculiar to apostles, or to primitive Christianity. It ought not, indeed, to be proposed as a criterion by which we are to judge the since- rity of our love to Jesus Christ. There are, I doubt not, many sincere and affectionate disciples, who cannot adopt the language of the Apostle in this in- stance. It ought not, however, to be considered 430 HEAVEN PREFERABLE TO EARTH. as an attainment beyond our reach. There ha?; been, we have reason to believe, in every age of the church, a number who could adopt the same lan- guage. / am in a great strait betivixt two: having^ a desire to depart and to be with Christ which is far better. Yes, it is far better to be with Christ in heaven, than to be at a distance from him on earth. And this is the proposition I intend to illustrate and establish on the present occasion. It was certainly for some great, some very im- portant purpose, that the Son of God stooped so low as to array himself in mortal flesh, that he might undergo so many painful labours and severe sufferings on earth. But for what purpose? Was it only to obtain for his people the happiness allotted them in this vale of misery? No: this would not cor- respond with the astonishing measures employed to accomplish our salvation. It must, indeed, be acknowledged, that much is done for the true disciples of Jesus Christ even in this life. To be translated from the darkness and the thraldom of sin into the marvellons light and liberty of the gospel, is a great privilege. To have the image of God in which man was origin- ally created, retraced upon the heart, is a high ho- nor. To have the alTections disengaged from the vanities of the present life, and set upon things above — To be brought to the knowledge and ser- vice of God, must be a great happiness. And this HEAVEN PREFERABI^E TO EARTH. 431 is the happiness of real Christians. Naj, their heaven is already begun. It must not be imagined that the saints will at death, enter upon a state of happiness entirely different in nature, as well as in degree, from any thing enjoyed by them on earth. To know God and Jesus Christ whom he has sent, is eternal life. And without this knowledge no man can be a christian. But how little, alas! do the most eminent of his humble followers know of their God and their Saviour on earth! How cold is their love! How languid their zeal! How imper- fect every grace! In short, they are still in a state of great imperfection. And shall it always be the case? Have they nothing better to expect from their Lord and Master, than what is attainable on earth? And is this the salvation which has been displayed in such pompous language by the Prophets, and that was ushered in by a long series of stupendous miracles? Was it for this that the Son of God as- sumed our nature, and in that nature underwent so many painful labours? Was it for this that he sunk under a load of overwhelming sorrows in Geth- semane, and expired in agonies unutterable, on Cal- vary? No, my brethren, were this all that he has done for his affectionate disciples, he would be ashamed to be called tiieir Saviour. The present state of a Christian when compared with his former state of irregeneracy, is indeed a glorious and happy state; but wdien viewed in contrast with that in re- 432 HEAVEN' PREFEHABLE TO EAinil. serve for liiin beyond the grave, it appears to be a state of great imperfection and misery. In a word, the great deliverance which our Redeemer has un- dertaken is on\y begun in this life; it cannot be com- pleted until we pass the boundaries of time. And has our Redeemer begun, and shall he not be al- lowed to bring to perfection the salvation of his people? Having a desire to depart and to be with Christ. And why is it that so iew can adopt this lan- euase? What is there in this world to detain them here. What ignorance of God? What profligacy of manners! What insults are daily offered to the object of their supreme adoration and love! What forms of wretchedness and distress are presented to their view! What is there in the world correspond- ing to their exalted hopes, and the high dignity of the sons and daughters of God Almighty? What are the pomps and the glory, the riches and the pleasures of this vain world to the children of the kiiig ofki7igs, and the friends and brethren of the Lord of life and glory f Nay, what are all the pri- vileges and enjoyments of the Christian life here, compared with the happiness of being with Christ in heaven? Precious bible! how much are we indebted for the information contained in this book of God. — Here we have an account of the introduction of moral evil and of the measures, which the mercy of HEAVEN PREFERABLE TO EARTH. 433 God has employed for our restoration to the blessed- ness we have forfeited by our crimes. Here we have an account of the holy incarnation, the spot- less life and the glorious transactions of our Sa- viour on earth. Here we perceive traces of that glory, which shone around him with such lustre, wlierever he directed his footsteps. But it must be infinitely more satisfactory to see him as he is, and learn from himself the height and the depth, the length and the breadth of his unfathom- able love. With what diligence do real christians search for Jesus Christ in the revelation he has given us, and the ordinances he has instituted! And when, at any time, they can obtain through these obscure mediums only a glimpse of his glory, it af- fords them more joy and gladness of heart than the whole world could inspire. What then must it be, to behold the unveiled splendors of his face in hea- ven? To see those hands which were nailed to the cross to purchase our pardon, wielding the sceptre of universal government? To see that head which wore a crown of thorns for us, bearing the diadem of the universe? To see that visage that was once more marred than any man^s for us, shining in all the glory of his Father? This must surely be far better than the indistinct views of him which can be obtained on earth. Wliat, my brethren, is the devoutest wish of your hearts? Is it not to be like vour Saviour? What is it that gives vou the great- 56 434 HEAVEN PREFEHABLE lO EARTH. est distress on earth? Is it not your unlikeness to him? If not, I am afraid you know him not. It is the true christian's daily grief that he resembles his Saviour no more, that he loves him no more, and renders him such unworthy services. But in heaven he will love him with all his heart, and with all his soul, and with all his might, and with all his strength. Such as wish only for so much religion as will secure them from final ruin, are strangers to the powers of godliness. Nothing less than a perfect conformity to the image of Jesus Christ can satisfy a true christian. But how is this glorious privilege to be obtained? Are we to expect that the power of divine grace will produce it in the heart, while the mind is in a state of lamentable ig- norance of Christ himself? No, my brethren, it is when beholding as in a glass the glory of the Lord that we are changed into his image. As the bright- est views of his glory we can obtain on earth are obscure and indistinct, our transformation into his image must be very imperfect. But in heaven it will be otherwise. There the disciples of Christ will no longer see as through a glass darkly. There are no mists, or clouds, or interposing veils to ob- scure the brightest beams of his countenance. And what merits particular attention is, that beholding the glory of the Lord not any longer through a glass darkly, but face to face, they shall be holy in their limited capacity and measure, as he is holy. Bdov- llEAVEN PREFERABLE lO EARTH. 435 ed now are ive the sons of God, but it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is. Havi?ig a desire to depart and to be with Christ which is far better. To have a heart at variance with God Ahuighty, and to be under the dominion of ungoverned pas- sions, is a nnost awful situation. It is not, my brethren, regions of eternal darkness, nor lakes of ever burning sulphur, nor all the vials of divine in- dignation that constitute the principal misery of the damned; but remorse of conscience, a heart of en- mity to God, and the unsufferable outrage of guilty, ungovernable passions. Now, according to the hor- rors of a heart of enmity against God, so must be the glory and blessedness of a heart that is made perfect in love. The christian life is uniformly in scripture, re- presented as a life of conflict. And why? Be- cause we are placed in a world of fascinating al- lurements, where infernal powers are ever ready to molest our peace, and lead us away from God? — No, it is chiefly because the heart of enmity is not perfectly subdued. Hence that daily and hourly vigilance that is enjoined upon us in the word of God. Hence that strenuous exertion necessary to overcome. But who would choose to live forever in a state of conflict? Happy souls, who are with Christ in heaven! Their labours and conflicts are 436 HEAVEN PREFERABLE TO EARTH. forever at an end. And having overcome, they are permitted to sit down with their Redeemer upon his throne, and enjoy with him an everlasting triumph. And is it not better to be triumphing with Christ in heaven, than to be conflicting with the enemies of our salvation on earth? Many are the afflictions of the righteous in this life. But when they shall arrive where their Lord and Saviour is, their sorrows siiall be turned into joy. With his own gracious hand ivill he ivipe aivaij all tears from their eyes, and lead them to fountains of living waters. Having a desire to de- part and to be ivith Christ which is far better. And when a christian friend or relation can adopt the language of the text and say, / have a desire to depart and be ivith Christ which is far better, have we any right to complain, when the God of heaven is pleased to fulfil his desire? When a sin- ner is cut off in his crimes, it is nothing more than he deserves. He cannot say that he is treated un- justly. And shall we think it hard when a right- eous man is delivered from all the sufferings of this life, and received to a state of happiness, which above all things he desires? Would any choose to live forever in this vale of tears — this state of imper- fection? 1 would not live always, was the language of Job, and it is the language of every righteous man. Separate from the hope of a happy immor- tality, what would this world be? How vain! — HEAVEN PREFERABLE TO EARTH. 437 How unsatisfactory! How insupportable! When it is considered only as the scene of our pilgrimage, it is every thing we can reasonably wish. But were it contemplated as our only inheritance, it would be a very different case. Having a desire to depart nnd be irith Christy tvhich is/ar better. SERMON XXVIII. ^ THE PLENTEOUS HARVEST. On occasion of the Death of the Rev. Charles Kennon. Matt. ix. 37 — 38. Then saith he unto his disciples, tlie harvest truly is plenteous, but the labourers are few, pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. Only a few months have passed since the people of this congregation were called upon to pay the tribute of their respect and veneration to the me- mory of their beloved pastor and my much esteemed friend, the Rev. Drury Lacy. And now Mr. Ken- non is also numbered among the dead! This to me, at least, is a heavy affliction. " I was not in safety, neither had I rest, neither was I quiet, yet trouble came." But we must not murmur or re- pine. The ways of the Lord are not as our ways, nor are his thoughts as our thoughts. Often by the .^ 440 rHE PLENTEOUS HARVEST, most unexpected measures, does lie accomplish his purposes both of judgment and of mercy towards the children of men. Why, it has pleased the great Lord of the harvest to remove from us a faithful labourer at so early a period of his life, it is impossible for us to tell. His judgments are a great, and to us, a fathomless deep. But we know most assuredly, that he never can be at any loss for instruments to do his work.— Should he only speak the word, other Lacies, and Kennons, and Smiths, also, shall arise to gladden the hearts of our people, and promote the great iu- terests of literature and piety in our country. Let us then consider with the most serious attention, the nature of our duty which the text inculcates. The harvest truhj is plenteous, hut the labourers arcfeic^ Pray, therefore, the Lord of the harvest that he ivill send forth labourers into his harvest. The term harvest seems to be used with greater latitude in this instance, than it commonly is with us, and to include the time of sowing as well as that of reaping, and gathering when the grain is ripe. But however this may be, between a natural and a spiritual harvest, there is, certainly, a beautiful and striking resemblance. As the seed which is to furnish our tables with bread, must be sown upon ground prepared for its reception, and watered by the early and latter rain, before it can be fit for the. sickles, so must the seed of the divine word be sown THE PJ.ENTEOUS HARVEST. ^^j in a susceptible heart, and watered by the dews of divine grace before it will spring up and bring forth the fruits of righteousness.. But it is rnther the ex- tent than the nature of the gospel harvest that de- mands on this occasion, our particular attention.—- The harvest is plenteous. Before the coming of Christ, the external dispen- sations of the gospel were limited to the Jewish nation. But now the time was at hand when the separating wall was to be taken down, and the Gentiles as well as Jews admitted into the church. At a very early period of the world the promise of a Messiah, who should establish a kingdom of righteousness on earth, was made to the fathers of the Jewish nation. And we are well assured, that about this time, many Gentiles as well as Jews were anxiously waiting for that illustrious event. The fields were white unto the harvest. What mul- titudes attended upon the holy ministry of our Divine Prophet, when he condescended to appear in the character of a Teacher in Israel! Happy people! To sit under the instructive sound of that voice which said, " Let there he light and there was light.'''' Let there be a world and there was a world. What multitudes of Gentiles as well as Jews flocked to the apostolic ministry! In a word, the innumerable multitudes which were translated out of darkness into marvellous light, and added to the church in the early ages of the Christian era, .57 442 THE I'LENTEOUS HARVEST. furnish abundant proof that the harvest was ihet^ plenteous. And are there no tokens for good in our times? — What are we to think of the very extraordinary re- volutions which have lately taken place in the world? Religious liberty, at least, has certainly been gaining ground in the late troublesome and re- volutionary times. What are we to think of the loud cry, " Come over to Macedonia, and help nsP^ — Give us bibles — give us the word of life — send us Missionaries? What mean the extraordinary exer- tions which have been made in our day, and which are still in successful operation, for promoting the interests of vital Christianity in the world? Are npt these things tokens of good? Yes, my brethren, the gospel harvest is still great. Moie than half the nations of the earth are in a state of Pagan darkness. And even among the na- tions called christian, a large proportion of the in- habitants continue almost as ignorant of the religion of Jesus Christ as the heathen themselves. Much has indeed been done; but little in comparison with what still remains to be done. And yet, the la- bourers are few — very far from being sufficient to supply the demands of our own country. How then are the heathen to be evangelized? — More labourers are indispensably necessary. Pray ye therefore the Lord of the harvest, that he ivill send forth labourers into his harvest. THE PLENTEOUS HARVEST, 443 The title here given our Redeemer, Lord of the harvest, implies, that to furnish the church with preachers is his office. Consolinti: thought! Often do we see some of our most eminent and successful labourers taken off in the midst of their labours. — But we may rest assured that our Redeemer will not fail to send, or as the original implies, to thrust out others in their room. When the dangers to which the primitive preachers of the gospel were exposed, are taken into view — when it is considered that no man could then appear in the character of a christian teacher without doing it at the hazard of his life, it is by no means strange that it should have been necessary in some instances to thrust forth labourers into the gospel harvest. Nor am ! sure that there may not be some propriety in the expression, as it refers to duly qualified preachers in our own times of perfect security. A novice, or young convert, who has no just ideas of the diffi- culties attending the sacred charge, may, indeed, be ready enough to undertake it, may often run before he is sent: but with regard to those who are quali- fied for the arduous task, it is often otherwise. — Such characters are often disposed to shrink from the awful charge, and require to be thrust out — re- quire that the word of the Lord should become as a fire in their bones, to use the language of the Pro- phet Jeremiah, before they will ))c induced to preach it to others. 444 THE PLENTEOUS HARVEST. Ill the words of our text we have a very interest- ing account of llie efficacy of prayer. Pray ye the Lord of the harvest that he will send forth la- bourers into his harvest. But why? Not surely to give him any information upon the subject. With the wants of his church he is perfectly acquainted. Nor is he wanting in a disposition to do every thing that ought to be done for its prosperity; yet he has enjoined it upon liis disciples to pray him to send forth labourers into his harvest. Prayer, must therefore be an exercise well pleasing to him. — That is to say, it must be an exercise of great ad- vantage to us. For it is impossible, that the purest devotion of a frail mortal should be serviceable to our great Redeemer. Yes, prayer is an exercise iiappily calculated to cherish and promote all the sentiments of piety towards God, and of bene- volence toward our fellow-men. And this, if 1 mistake not, is especially the case in the instance now under consideration. Fervent, persevering importunity for our own salvation, must be highly pleasing to that God, who delighteth not in the death of a sinner; but importunity in the be- half of others, must be more so, or in other words, it must have a greater tendency to render us like the great object of our worship — holy as he is holy, and beneficent as he is beneficient. Are any of you my brethren, disposed to call in question, the effi- cacy of prayer in this instance? The number of la- THE PLENTEOUS HARVEST. 44^5 bourers sent forth into the i^ospel harvest in the primitive ages of the church, might, one would think, be suflicient to remove every rising doubt on this subject. When our Lord enjoined this duty upon his disciples, the labourers v/ere indeed few. John the Baptist, his faithful harbinger, having finished his labours, had entered into his rest. But great was the multitude which quickly ap- peared in the church, to publish the gospel to the inhabitants of Judea and the surrounding nations; and that no doubt, in answer to the prayer of the disciples. In our times great additions have been made to the faithful labourers. And may we not safely as- cribe this joyful occurrence to the efficacy of prayer? So it appears to me. Not, indeed, exclusively to the prayers of the present generation of the right- eous; but to the prayers of the prophets and apos- tles, and martyrs, and, in a word, to the prayers of the saints of every age and nation. l[ the effectual fervent prayer of one righteous person availeth much, what may we not expect from the united supplica- tions of the whole church? IVhy do the heathen rage, and the people imagine a vain thing? Why oppose the overwhelming progress of the Christian religion! Our God is a prayer-hearing God; This has been his memorial in all generations. And the time cannot be very distant when he will, in a still more remarkable manner, answer the supplications 446 iHl^ PLENTEOUS HAIIVESI. of his people in behalf of Zion, and send forth la- bourers to proclaim the glad tidings of salvation to all the earth. But shall we rest in prayer alone in this great concern? No, my brethren; with our prayers we must unite our alms. I am much afraid that the children of men do not generally well un- derstand the tenure upon which they hold their temporal possessions from the great Lord of the universe. Many seem to imagine that, provided they defraud no man, they have a right to dispose of these possessions as they please. This is, I fear, a common, and it is certainly a dangerous error. In strict propriety we are only stewards, not pro- prietors. It must, therefore, be our indispensable duty to use all that we possess, in a way that will meet the approbation of the real proprietor, and the Judge of all the earth. Now let me ask, what w ould you think of a man who should behold, un- moved, a fellow creature perishing with hunger? Would you not consider him a monster unfit to breathe the vital air? And what, my brethren, is temporal to eternal death? Should a man pray to be delivered from a sin which he was determined to indulge, or for a virtue he had no intention to cultivate, you would not surely imagine, that such hypocritical devotions would be acceptable to the Great searcher of hearts. And can it be supposed that the man who presumes to pray in the words of a well known, but too much neglected prayer, THE PLENTEOUS HARVEST. 447 '•''Thy kingdom come,'''' while he refuses to contri- bute any thing to that purpose, can meet the appro- bation of the Great King of saints? We ouglit not, certainly, to entertain any such uno;rounc]ed appre- hensions. As faith without works is dead, so prayers without alms, or at least, a disposition to give alms, in this case, must be solemn mockery. In the last place, from the duty our text enjoins, we may infer, that to lose an able and faithful gospel minister, is a great affliction. And such, as far as we have a riglit to judge, in a case of this nature, is the loss we have lately sustained. That . Mr. Kennon, whose untimely death has led to the reflections which have just been submitted to your most serious consideration, was both an able and faithful minister of the gospel, will not be called in question by any of his intimate acquaintance. It is not my design to enter into a minute description of his character. His natural talents were certainly good, and he appeared to be particularly distin- guished by the originality of his genius — a genius which, disdaining every servile restraint, pervades a subject, and examines and decides for itself, with- out calling any man master, on earth. In his man- ner of representing his ideas, there was also some- thing original as well as ingenious. Having seldom heard Mr. Kennon preach, I am at a loss as to the grade which ought to be assigned him, in the capa- city of a preacher. I do not, however, hesitate to 448 THE PL1:N'1E0US IJAUVESi. rank him among our most sentimental preachers. Far from putting off his hearers with loose and empty declamation, he was in the habit of entering deeply into the subject which he undertook to discuss. And though not formal in his manner, his senti- ments were arranged in such lucid order, that it was easy to understand and easy to remember his discourses. Nor does he appear to have been deficient in sen- sibility. But in consequence of the weakness of his voice and feebleness of liis constitution, he was, it is believed, und(n- the necessity of imposing a very severe restraint upon every strong affection in the lime of preaching. Very far am I from wish- ing the gospel to be preached in a cold and un- affecting manner. It is impossible to express the great things which belong to the eternal peace of a sinner, with too much energy oi affection. I am, nevertheless apprehensive, that a taste for a kind of declamatory, theatrical preaching is becoming too prevalent in our country. Too many of our people appear to go to the house of God as others go to a theatre, not so much to be instructed, as to get their affections strongly excited. And have wc nothing to aj)prehend from a taste of this nature? Yes, my brethren, ue have much reason to fear that such hearers will not, unlVequently mistake the mere excitement of natural affections Ibr reli- THE I'LENTEOUS HARA'EST. 44,C) gion; and thus go away froai the house of God, as vain and empty, and carnal as they came. It must not, however, be imagined that we are disposed to set ourselves in opposition to lively re- ligion, or to impressive addresses from the pulpif. Quite the reverse. We wish every disciple of Jesus Christ, to possess the life and j)ower of religion in so eminent a degree, as not to require the force of impassioned eloquence to excite his religious affec- tions. We also wish addresses from the pulpit, to be much more impressive than they generally are. But unless the addresses be calculated to enlighten the mind as well as to im[)ress the heart, there is much reason to fear that they will prove ultimately inju- rious to the interests of genuine religion. Preachers of superior talents are not always the most useful in the church. Such preachers are too apt to have a greater regard to their own reputation, than to the edification of their hearers. This, how- ever, does not appear to have been the case with Mr. Ke inon. His discourses were plain and prac- tical. And his life was an instructive example of the various duties he inculcated upon others from the pulpit — an example not merely of piety towards God, but also of all the virtues most ornamental to the character of man. It is not, however, enough for a preacher of the everlasting gospel to be sin- cerely pious: he ought to be devout — eminently holv. And in forming a just estimate of the charac- 58 ACQ THE VLENTEOUS HAIIVEST. ter of any man in this respect, it is of great advan- tage to have access to his most retired apartments, to. his closet, and to witness the intercourse which he there maintains with his God and Saviour. But though I have reason to believe that Mr. Kennon, cultivated with much attention and delight, this holy intercourse; yet, not having in my possession his diary, or any documents of this nature, it will not be in my power to do justice to the interesting subject. The importance of a punctual attendance upon the judicatures of the Church, does not seem gener- ally well understood by the preachers of the gospel. I can, however, scarcely avoid regretting that Mr. Kennon was led to consider this a duty of such in- dispensable obligation. His health, when he set out to attend a Presbyterial meeting at Petersburg, was, there is reason to think, too infirm for such an undertaking. But, however, this may be, upon the second day after his arrival at that place, he was seized w^ith his last illness. This was, certainly, a severe trial. His prospects in life (unless the im- becility of his constitution be considered as forming an exception) were unusually promising. Had his life been prolonged, he would, I doubt not, have risen to distinguished eminence both in the Church and the republic of letters. But all these flattering prospects were quickly blasted. His faitii, how- ever, when ttius severelv tried, was found unto THE PLENTEOUS HARVEST. 45] praise, and honor, and glory. Though called upon in an unexpected hour to give an account of his stewardship, he does not seem to have been at all alarmed. For him death had no terrors. Nor was he, that I can find, ever known to express any re- gret on account of what had befallen him, or the least degree of impatience under his greatest suffer- ings— and his sufferings were often exceedingly se- vere. The nearer he approached to his last hour the more luminous were his views, and the more assured his hope. And very sorry am I, that it is not in my power to do justice to the solemn and in- teresting scene. My account of his last hours is very imperfect. I have, however, the satisfaction to be assured by an intelligent correspondent that he departed " With the pagans of victory on his dying lips." His last words are said to be, Glory! Glory! ^'■Mark the perfect man and behold the up- right for the end of that man is peace. ''^ And do you not all, my brethren, wish your last hours to be such as his were? You all hope, no doubt, that it will be well with you when you come to die. But what if your hope should fail you then? Now is the time to prepare for that solemn hour. Oh that you would all so consider your latter end, as to apply your hearts to wisdom! Rest not, my brethren, till you obtain a scriptural evidence of cancelled guilt. Rest not, until you can say with the Apostles of the Gentiles, '* We know that if our 45^ ^he plenteous uauv^est. earthly house of this tabernacle were dissolved, ice have a building of God, an house not made with hands, eternal in the heavens.'^'' But whj have we been thus earl)' bereaved of so distinguished a hibourer in the gospel harvest? I might rather say, wliy have we l)een bereaved of two such faithful labourers in such quick succession? Is there not something alarming in the afflictive dis- pensation? So it appears to me. Let us then search and try our ways and repent and do the first works. And let us pray with persevering earnest- ness, the Lord of the harvest to send us a pastor after his own heart — a pastor \\'hose h«l)ours he will abundantly bless to the people of this congregation. Ye alumni of our Theological Seminary! I feel for you. Your loss, is, indeed, great. You know with what ability Mr. Kennon acted his part in your Society, as well as with what perspicuity and force of argument, he preached to you the gospel. But now he is gone — gone the way of all the earth. You will not see his face or hear his voice again, until the heavens be no more. And will you not exert yourselves to the utmost to be prepared for the work of the gospel ministry, from which he has been removed? Give yourselves wholly to this great work. Let no seducements allure, or diffi- culties deter you, from a zealous perseverance in the course of Literary and Theological Studies, re- quisite for this purpose. Rest not in low attain- THE PLENTEOUS HARVEST. 45g ments in the Divine life; but strive with all your might for eminence in piety, for heartselevated above the little interests of this transitory life. And by a life and conversation becoming the gospel, endea- vour to recommend the holy and benign religion of your Saviour to others. This, is, indeed, the in- dispensable duty of all his disci j)les. But it is yours in a peculiar manner. In the idea of a student's preparing himself for the gospel ministry just as if it were a secular employment, there is something extremely abhorrent. The sanctity and zeal whicii you will need as preachers of the gospel, you need now as candidates for the holy ministry. Will the pure spirit of primitive Christianity ever revive again? Let me again exhort and entreat you to give yourselves wholly to this great concern. And if you cannot do this in some good measure, at least, turn your attention to some other calling in which you may be useful in your day and generation; but touch not the ark of God with unhallowed hands. SERMON XXIX. THE DAY OF JUDGMENT. Rev. i. 7. Behold he cometh with clouds, and every eye shall see him, and they also that pierced him; and all kindred of tlie earth shall wail because of him. Long has that awful sound, a day of judgment! a day of judgment! been heard in the world. But how few seem to regard the solemn prediction as they ought! How many appear to live as if no man would ever be called upon to render an ac- count of himself to God his Maker! Nay, we have much reason to apprehend that some even try to persuade themselves that this is really the case. — This long predicted day of judgment never appears to our view, nor have we ever seen such a day, and therefore, a number seem disposed to hope that it never will appear. Thus it was in the days of Noah. The guilty inhabitants of the old world had ^^56 'i"**E 1^^^^' ^^' .l^lifi>'»iNT. never seen such a flood as that patriarch had an- nounced ill case of their perseverance in impiety. And we find, that instead of taking the alarm and repenting of their iniquities the i/ planted, theij build- ed, they married wives and roere given in marriage, until the time allotted for the exercise of the divine forbearance had passed away — until the flood came and destroyed tlipm all. Thus was ir also in the case of Lot. The inhabitants of Sodotii ■dad Go- morrah had never seen such showers of fire and brimstone as the Lord was to rain from heaven. — And we are assured, that when I^ot warned his sons-in-lav\' of their danger, he seemed to them as one that mocked. But tlieir incredulity did not se- cure them from the fiery ruin that had hvvn de- nounced. Nor will our unbelief or our security be any defence against the Son of God, when he shall be revealed in flaming fire to take vengeance upon them who know not God, and obey not the gospel. What a surprise will the day of judgment be to a careless world! We have no reason to sup- pose, that the inhabitants of the earth will generally have any greater apprehension of that solemn hour before it bursts upon their view, th;m wehave now. And, when his guilty eye beholds the son of man coming in the clouds of heaven, how will the sin- ner tremble! when summoned to his bar. how will the guilty nations wail. THE DAY OF JUDGMENT. 45*^ Behold he cometh! It is with the giH^atest pro- priety, that the solemn declaration is introduced by the emphaiical term Behold! Never has an rvent equally interesting been announced to the world. — It is an event in which we are deeply concerned; an event which involves the final destinies of all the livi'ig and all the dead. And yet it is an event which the children of men are strangely prone to forget. May God in his infinite mercy incline our liearts to realize it to-day. To-morrow may be too late. Behold, O Christian, he cometh. Let your loins be always girded, and your lamps always burning. Behold, O sinner, he cometh. Prepare to meet thy God. Behold He cometh! Who? Is it the man of sorrows, ivhose visage was once more marred than any manh, and his form than the sons of men? — Is it the humhie Nazarene whom the Jews despis- ed, and persecuted, and scourged, and crucified? Yes it is he: but how changed his formi how dif- ferent his appearance now! Instead of a seamless coat, or the derisive purple, he comes forth arrayed in all the glory of his Father. Instead of the in- sulting reed, his hands now bear with unutterable dignity the sceptre of the universe. Mark how the heavens and the earth retire from the maiestv of his countenance. How then will sinners abide his coming and stand in his presence? But abide his coming they must. For every eye shall see him. 69 |j58 the day of judgment. The sages of the east will not now need a mira- culous star, to conduct them to the presence of their Lord and Saviour. His saints who love his appearing will no longer search for him in the visions of prophecy. For as the lightning cometh out of the east and shineth even to the west, so will the rays of his glory overspread the world. Nor will the sons of infidelity and vice, any longer repeat that taunting question. Where is the promise of his coming? For lo, he cometh with clouds, enthroned on a cloud, in the visible regions of the air — where every eye may — nay, where every eye shall see him. And oh! how will these workers of iniquity en- dure the sight! Now they are not willing to see him in the dispensations of his grace, how then will they endure to see him in the dispensations of his justice? But see him they must. The clouds of infidelity and ignorance will vanish at the brightness of his coming, as mist before the rising sun. Nor is there any cavern or dark corner of the universe to which it will be in their power to flee from the light- ning of his eyes. Every eye shall see him. The king and the peasant, the man of letters and the untutored sa- vage, the lisping infant, and the eloquent orator, the inhabitants of Judea and of America, all ranks, and characters, and nations, and generations, Adam^ and his youngest son, shall see him. For at his com- THE DAY OF JUDGMENT. 459 ing the dead shall be raised, the living shall be changed, and all mankind summoned before his bar to receive an irreversible sentence. And all kindreds of the earth shall wail because of him. By all kindreds of the earth we are not to understand all mankind. No: blessed be God, a great multitude which no man can number, of all na- tions and kindreds and tongues, will rejoice and be exceeding glad when they see their Lord and Saviour coming in the clouds of heaven for their salvation. But some of all kindreds tvill wail. Let us enquire who they are, and what is the cause of such deep affliction. L They who pierced him and died impenitent — died without obtaining repentance and pardon for this most daring transgression, will wail when they behold him coming in the clouds of heaven tojudge the world. It is particularly remarked that these unhappy wretches shall see him. This affectionate disciple had seen his Lord and Master arrested by wicked hands, and most unjustly transfixed to the cross: and it would, no doubt, afford him peculiar pleasure to be assured, that the time would come when the scene should be reversed, when he should appear in the exalted character of the Judge of all the earth, and when all his enemies should be oblig- ed to appear in the character of accountable crea- tures at his bar. But it is probable, that they who pierced him, are particularly noted on account of ^QQ THE DAY OF JUDGMENT. their aggravated guilt. How bitterly will these guilty wretches wail, such of them, I mean, as died ill impenitence and unbelief, when they shall behold him ujjon a throne of universal judgment, and ar- rayed in glory never yet beheld by mortal eye! And is this the man whom we hated, and reviled, and persecuted, and in whose blood we embrued our guilty hands? And must we now appear before his righteous tribunal, and there receive our doom? Ah! that overwhelming majesty! Those piercing eyes! That avenging arm! Wretches that we were to raise our guilty hands against llie Lord's anointed — The Prince of life. His footsteps were distinguished by rays of glory, sufficient to manifest to every honest inquirer, who he was. — But we shut our eyes against the light. We refused to examine the evidences by which his claim to the character of the Messiah promised to the world, was established beyond all reasonable objection. And now our rash and impious prayer is answered with vengeance. His blood is upon our heads; we feel its crushing weight. Ah! the guilt — the curse — the doom we have brought upon ourselves! O that we had never been born! O that we had never seen Jesus of Nazareth! But alas! we have seen and hated, and murdered him; and now tve must appear before his dreadtui tribunal, to hear our doom and sink to deep damnation. THE DAY OF JUDGMENT, 45| 2. Unbelievers of every age, whether they shall he founrl to be speculative or only practical unbe- lievers will wail, when they shall behold the Son of God coming in the clouds of heaven, to render a recompense to his adversaries. The Jews, it may be, have a better plea for re- jectinisj the salvation of Jesus Christ, than it would be possible for modern unbelievers to devise. They saw, indeed, or might have seen a long series of such incontestible miracles, as afforded the most conclusive evidence of his Divine mission. Bui he was the reverse of that mighty temporal prince they were expecting; and which they ignorantly imagined their prophets had predicted. They had, therefore, in their own apprehension, a plausible pretext for rejecting him and ascribing his miracles to diabolical agency — When they heard this des- pised Gallilean tell a number of fishermen and me- chanics, that the gates of hell should never prevail against his church, the prediction might appear to them altogether incredible. After the Shepherd should be smitten and the sheep scattered abroad, they might confidently expect that his religion would soon come to nothing. But we have seen this prediction verified for the space of eighteen hundred years. Earth and hell have conspired against the religion of Jesus Christ. All that the powers of this world, and the powers of darkness could devise, has been tried against this holy re- 462 THE DAY OF JUDGMENT ligion. But in vain. This holy religion still sub- sists, and grows and spreads more extensively over the world. Besides the indubitable testimonies of witnesses, who saw our Lord, both before his death and after his resurrection; and who also saw and recorded those miraculous works, which no man could perform by his own unassisted power, we have the additional evidence arising from many pre- dictions which have since been very circumstantially fulfilled, and from the testimonies of many myriads who,, on a dying bed, or expiring in all the agonies of a martyr's death, have found the gospel to be to them the power of God and the wisdom of God. We have also the testimonies of a great cloud of living witnesses, who profess to experience its power and to enjoy its comfort — If after all this, if after the evidences innumerable and irresistible, both in- ternal and exterflal, to establish the trurh of Christi- anity, we should reject it, and revile its divine au- thor, as an infamous impostor, what plea can we devise, what excuse can we offer in our own de- fence? How will such characters be confounded when they find that there is a Saviour, that the re- ligion of Jesus is not a cunningly devised fable, but a glorious reality: in that they have forfeited all claim to its invaluable blessings. How bitterly will they wail when summoned to his bar, to receive the dreadful doom of the unbeliever. Nor will a mere speculative belief — a belief that has no proper in- THE DAY OP JUDGMENT. 4g3 fluence upon the heart or the life, be any defence against the terrors of the day of Judgment. To believe that Jesus Christ came into the world to save miserable sinners, and that we stand in the greatest need of his salvation, and yet voluntarily to neglect his salvation — voluntarily to neglect the salvation which he has procured at the expense of his precious blood, must be an instance of the greatest infatuation. No tongue can express, no heart can conceive how bitterly such unbelievers will wail when they find themselves forever undone. But general views of this nature are not so likely to make deep and lasting impressions upon the mind, as a judicious representation of particular characters. It is, however, a very imperfect detail that I can undertake on this occasion. The miser, who pays more homage to the world, than to the God of Heaven, will wail when he sees the Lord of the universe coming to strip him of all his idolized treasures, and to reduce him to a state of complete and perpetual indigence. The ambi- tious, who pant for the applauses of their fellow men, who love the praise of men more than the praise of God, will wail when they see the Lord of glory coming to strip them of every mortal honor, and to cover them with eternal disgrace. The kings of the earth, and great men, and the mighty men, and the resistless conqueror, who were too pioud to submit to the sceptre of the 464 "T^E ^^^' "^' JUDGMENT. humble Jesus, will wail when they see the kini> ot kings coming to degrade them to the level with the meanest plebian. The profane, who set their mouths against the heavens, and blaspheme the tremendous name of God their Maker, will wail when they behold the Son of God, clothed with divine majesty, coming forth to avenge the insults they have done to liis Father and himself. The maiicious and revengeful, who utter horrid curses against their fellow men, will wail when they see the Judge of all the earth, coming to pronounce and execute upon theiDsrlves an everlasting curse. Drunkards, who drown in strong drink, that rea- son which was given for a very different purpose, will wail when they shall see the cup of the Al- mighty\s indignation poured oat for them without mixture forever. The whoremonger and the prostitute, and all the unclean will wail when they behold the holy Jesus coming to bring to light iheir ivorks of dark- 7iess, and to punish them with an everlasting des- truction from his holy presence. Liars will wail when they see the faithful and true witness coming to assign them their part in the lake that burns loithfire and brimstone. Gamblers, with the dishonest and unjust of every description, who take an advantage of their neigh- bour, and endeavour to enrich themselves with any THE DAY OF JUDGMENT. 4g5 mirighfeous gain, will wail when they behold the righteous and merciful Redeemer, ivho restored that which he took not aioay, coming to recompense their iniquities upon their devoted heads. Tyrants and oppressors who wantonly disturb the peace and tranquillity of the nations, or who enrich themselves with the spoils of the widow and the orphan will wail when they behold the great Prince of Peace and the Judge of the widow and fatherless, coming to avenge the desolations they have wrought in the earth, with all their iniquities upon their defenceless heads. The votaries of vain and sinful mirth, ivho count it pleasure to riot in the day time and revel in the night, will wail when they see the man of sorroivs coming to interrupt their polluted pleasures, and to turn their joy into heaviness and eternal anguish of heart. Hypocrites will wail when they see the Son of God, whose eyes are as a flame of fire, coming to tear away their mask, to exhibit them in their real character, and to consign them to the regions of darkness and despair, prepared for hypocrites as well as unbelievers. Self-righteous Pharisees will wail when they shall behold the only Saviour of the world who once came in the form of a servant to declare his own righteousness for the remission of sin, coming a second time to stain the pride of all human glory? 60 ^gg THE DAY OF JUDGMENT. and to abase to the same low vault of despair every one that exalteth himself. And when all these guilty wretches, with every other miserable sinner — when the wicked of every character and descrip- tion, of every age and nation, shall meet together and join in one general wailing, no imagination can paint the horror of the scene. Now, when the wicked meet together, the hardy sons of vice often inspire the more timorous with courage, and lead them on to still more daring acts of wickedness. But then the wildest consterna- tion will be depicted in every countenance; wher- ever they turn, prospects of terror and dismay will meet the guilty eye; every face will gather black- ness, every impenitent transgressor will weep and wail, and gnash his teeth, and melt away. SEKMOjST XXX. DEATH THE BELIEVER'S LIFE. John xi. 26. And whosoever liveth, and believeth in me, shall never die.* These words were originally addressed to a heart in pain for the loss of a near relation. At Bethany, a village not far from Jerusalem, there was a worthy family, consisting of a brother, whose name was Lazarus; and two sisters, Martha and Mary. For the members of this family our Lord was pleased to manifest a particular regard; admit- ting them to the confidence and holy intimacy of * This discourse was delivered at Leesburgh, Oct. 27th 1804. on occasion of the death of the Rev. Amos Thompson. It is a cause of regret that the part of the Manuscript which relates to Mr. Thompson is so mutilated as to render it impossible to do justice te his venerate