\ y ®m M mm il'- Library of Congress. ^1 THE COIUMBIA U GREENE COUNTS €QmpvMn& Sermon* ON VARIOUS IMPORTANT SUBJECTS', BY DIFFERENT MINISTERS OF THE GOSPEL, And they went out, and preached that men should repent—M&xk vi. \%> HUDSON: PUBLISHED BY JOHN F. DEDERICE 4* Stoddard, Printer. 40356 The publisher feels bound to apologize to his subscribers for not delivering this volume as soon as was announced in his prospectus. His reason is briefly this ; he was oc- cupied much longer than he expected, before he couM ob- tain a sufficient number of subscribers to warrant him in putting the work to press; and besides several of the dis- courses were not furnished as soon as was anticipated. He is sensible that a different arrangement of the ser- mons would have added value to the volume, but having de- layed the publication so much longer, than many of his sub- scribers were led to expect, he was unwilling to increase their disappointment by a still farther delay, and therefore was obliged to commence the printing before the most of the sermons were prepared. The critical reader will no doubt detect many verbal in- accuracies, but it is hoped he will not ascribe them to the authors of the discourses— they were unavoidable, owing to the hurry of the press, and the necessary absence of the pub- lisher the greater part of the time when the proof sheets were ready for correction. CONTENTS. On the Eternity of Future Punishment. 9 A SERMON, By David Harrowar, A. M. Matthew xxv. 46. — These shall go away into Everlast- t ing Punishment* Invitation of the Gospel. 43 A SERMON, By Azariah Clark, Pastor of the Presbyterian Ghurch in Canaan, N. Y. Revelations iii. 20.— Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come to him, and will sup with him and he with me* On Filial Piety. 5S A SERMON, By Seth Williston, Pastor of the First Presbyterian Church in Durham. Exodus xx. 12. — Honor thy Father and thy Mother ; that thy days may be long upon the land which the Lord thy God giveth thee. Regeneration. 6§ A SERMON, By Beriah Hotchkin, A. M. Pastor of the Presby- terian Church in Greenville. John i. 13. — Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, Christian Liberty. 91 A SERMON, By L. E. Lathrop. John viii. 31. 32. — If ye continue in my words,then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. IV CONTENTS. The curse of indifference to the cause of the Lord. Ill A SERMON, Delivered before the male Missionary Society of Cox- sackie, Feb, 11, 1824, By Isaac N. Wyckoff, Pastor of the Reformed Dutch Church at Catskill. Judges v. 23. — Curse ye Meroz, (said the angel of the Lord,) curse ye bitterly the inhabitants thereof; be- cause they came not to the help of the Lord, to the help of the Lord against the mighty. Human Depravity. 12$ A SERMON, By Howard Malgom, Pastor of the Baptist Church in Hudson. (Genesis viii. 21.— The imagination of man's heart is evil from his youth. The Christian Warfare. 143 A SERMON, By Joel T. Benedict, Pastor of the Presbyterian Church in Chatham. 1. Timothy vi. 12.— Fight the good fight of faith. On Christian Animation. 157 A SERMON, By Silas Churchill, A. M. Pastor of the Presby- terian Church in New-Lebanon. 1 Corinthians, xvi. 13. — Quit you like men, be strong. The Deity of Christ. 179 A SERMON, By David Porter, D. D. Pastor of the Presbyterian Church in Catskill. Hebrews i. 6. — Let all the angels of God worship him. On early Education. 205 A SERMON, By Sylvester Woodbridge, Pastor of the Presbyteri- an Church in Greenville. Proverbs xxii. 6. — Train up a child in the way he should go, and when he is old he will not depart from it. CONTENTS. V Page. On Indecision. 221 A SERMON, By Isaac N. Wyckoff, Pastor of the Reformed Dutch Church in Catskill. 1 Kings, xviii. 21. — And Elijah came unto all the peo- ple and said, how long halt ye between two opinions. If the Lord be God,Jollow him. But if Baal be God then follow him. The Christian Religion no Fable. 2S5 A SERMON FOR YOUTH, By Seth Williston, Pastor of the First Presbyterian Church in Durham. 2 Peter i. 16. — For we have not followed cunningly de- vised fables, when we made known unto you the power and coming of our Lord Jesus Christ. Family Worship. 261 A SERMON, By Gilbert Livingston, Pastor of the Reformed Dutch Church of Coxsackie. Genesis xii. 8. — And there he builded an altar unto the Lord, and called upon the name of the Lord. The Worship of God. 279 _ _ A SERMON, By Daniel Beers, Pastor of the Presbyterian Church in Cairo. Exodus xx. 5.— Thou shalt not bow down thyself to them nor serve them ; for I the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. The Wicked and the Righteous. 299 A SERMON, By Howard Malcom, Pastor of the Baptist Church, in Hudson. Proverbs xiv. 32. — The wicked is driven away in his wickedness, but the righteous haihhope in his death. VI CONTENTS* The Sanctification of the Sabbath* A SERMON, By Richard Sluyter, Pastor of the Reformed Dutch Church in Claverack. Exodus xx. 8.— Remember the Sabbath day to keep U holy. Paae. 317 ERRATA. Page. 141. 10 line from top for adjusted, read attained, ib. 1 8 line from top for period, read comma. ib. 20 line from top for yourself make, read yourself to make 143 1 line from top for faith, read path, ib. 5 lime from top for pray, read prey. ib. 17 & 20 line from top for period, read comma. 147 2 line from bottom for notice, read motive. ib. 13 line from bottom for if man, read if any maru 151 11 line from bottom for any, read every. ib. 14 line from bottom for well, read will. ib. 15 line from top for enemy, read enemies. 255 18 line from top for as, read whether, 257 10 line from top for holy, read unholy. 517 2 line from bottom for plans the, read plan9 and the. 318 22 line from top for both, read hath. ON THE ETERNITY OF FUTURE PUNISHMENT. A SERMON, \f BY DAVID HARROWAR, A. M. MATTHEW XXV. 46. These shall go away into Everlasting Punishment THE threatening contained in this sacred pas- sage, is solemn and awful. It is, however, strict- ly proper ; and in executing it, Grod will appear glorious in holiness, in the view of the whole uni- verse. It was announced by the Son of God, who, in his own person, shall judge angels and men. His veracity is infinite; and therefore, . what he declares is entitled to unlimited confi- dence. As he is morally incapable of falsehood; he cannot mislead the judgment of any intelligent being by equivocal or indefinite expressions. In the chapter from which the text is selected, our Lord gives a perspicuous and just account of the momentous transactions of the general and final judgment. He entered on the subject, in answer to these questions ; " Tell us when these things shall be: and what shall be the sign of thy coming, and of the end of the world ?" It appears, that he had been informing his dis- ciples, that there should not one stone of the Jew- ish temple be left upon another. This led them to inquire into the time of that event, and concern- ing the signs of his final appearance. To their questions, he gives clear and decisive answers. The account of the general judgment, is the most interesting part of the Redeemer's discourse in the chapters under consideration. This sublime 2 10 A SERMON BY statement commences with the thirty-first verse of the twenty-fifth chapter ; and runs in the follow- ing expressive language : " When the Son of man shall come in his glory and all the holy an- gels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations ; and he shall separate them one from another, as a shepherd divideth his sheep from the goats : and he shall set his sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom pre^ pared for you from the foundation of the world. For I was an hungered, and ye gave me meat: 1 was thirsty, and ye gave me drink: I was a stran? ger, and ye took me in : naked, and ye clothed me : 1 was sick, and ye visited me : I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? Or thirsty, and gave thee drink ? When saw we thee a stran- ger, and took thee in ? Or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall an- swer, and say unto them, Verily Isay unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on his left hand, depart from me, ye cursed, into ever- lasting fire, prepared for the devil and his angels ! For 1 was an hungered, and ye gave me no meat : I was thirsty, and ye gave me no drink : I was a stranger, and ye took me not in : naked, and ye clothed me not : sick, and in prison, and ye visit- ed me not. Then shall they also answer him, saying, Lord, when saw we theejtn hungered, or DAVID IIARROWAh H thirsty, or a stranger, or naked, or sick, or in pri- son, and did not minister unto thee ? Then shall he answer them, saying, Verily I say unto you, in as much as ye did it not unto one of the least of these, ye did it not to me." The text, on which this discourse is founded, immediately follows, "..And these shall go away into everlasting punishment." From the passage, this proposition maybe con- sistently raised ; That the future punishment of finally impenitent souls, will be strictly and prop- erly eternal. Iii reliance on divine assistance, an humble at- tempt will now be made, to prove and elucidatq this alarming doctrine. It is difficult to suppose} that any reader can feel uninterested, while at- tending to a subject so momentous. In supporting the proposition it may be observed. I. That those who die impenitent, are imme- diately subjected to a punishment beyond the present world. Professing christians, have very generally be- lieved this, in all ages. By a very numerous class of the Universalisis, the point is admitted. Considering the painful situation in which this sentiment involves millions of the human race, it would not be so generally believed, without an ample support from the divine oracles. It is a dictate of solid reason, and powerfully suggested by conscience, that the wicked, who are not re- claimed from sin in the present life, will have to receive a punishment after death, proportioned to their offences. An inspired writer observes, to them is " A certain fearful looking for of jwjtg- 12 A SERMON BY merit, and fiery indignation which shall devour the adversaries/* In relation to this subject, the Lord saith, " Vengeance is mine ; I will repay." As every guilty conscience appears to have a dread of future punishment, it is no small evidence, that the thing is right in its own nature. In the holy scriptures, the doctrine of punish- ment after death is explicitly and largely reveal- ed. To evince this, the following passages may be adduced. " The wicked shall be turned into hell.* " Woe unto the wicked ! it shall be ill with him : for the reward of his hands shall be given bim/'f "Unto them that are contentions, and do not obey the truth, but obey unrighteousness, in- dignation and wrath, tribulation and anguish, up- on every soul of man that doeth evil, of the Jew first, and also of the Gentile."! " The Lord Je- sus shall be revealed from heaven with his migh- ty angels, in ilaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ."^ As the scripture informs us that the wicked, after their death, immediately descend into hell ; they give us also an acccount of some who are already there. " The rich man also died, and was buried ; and in hell he lifted up his eyes, be- ing in torments, and seeth Abraham afar off."iy *Sodom and Gomorrah, and the cities about them, are set forth for an example, suffering the ven- geance of eternal fire."|| An apostle states, that Judas fell from the high office which he sustained in the church, " That he might go to his own place." That was undoubtedly the place of tor- ment, prepared for the fallen angels. The divine *Ps. xvii.9. tlsa.iii. 11. JRom.ii. 8, 9. k°l Thess. i. 7. 8. % Luke xvj. 22,23. I! Judo, verse 7. DAVID HARRGWAR. 1$ declaration on this point, is, " He that belie veth not shall be damned-*- " If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured oat without mixtnre, into the cup of his indignation ; and he shall be tormented with fire and brimstone, in the presence of the holy angels, and in the pre- sence of the Lamb."f Many more sacred passages might be easily adduced, in proof of the future misery of those who die impenitent ; for, in the holy scriptures, such tremendous accounts are abundantly given. But as the main design in this discourse,is to prove the eternity of future punishment, it may be ob- served, II. That the holy scriptures give us no account that any have been, as yet, redeemed from the region of woe. This is a very striking argument in favor of the eternity of future punishment. On the supposition, that the finally impenitent descend into ruin im- mediately after death, some of the human race must have been in that awful situation, almost six thousand years. If sin is not an infinite evil, and future punishment, is merely disciplinary, we have reason to conclude, that before this time, some would have been relieved. Upwards of five thou- sand years, is a long period to lie under divine wrath. If small transgressors have not been re- leased as yet; surely, the hour of deliverance for great offenders must be very distant. There is no account in the divine oracles, of the gates of hell having been opened for the egress of any of the miserable beings confined there ; nor of any *Markxvi, 16. tRcv. xiv. 9, l$fc 2* A SERMON BY ascending to the realms of eternal glory, from the region of darkness and death. To contend that this is a fact, while unrevealed, is believing with- out evidence. It is mere presumption ; and a presumption of the most dangerous nature. But there are many, capable of believing things to be true', without any evidence but what exists in their own feelings. Such characters will reject the best supported doctrines, when they are contrary (o their wishes. But surely, the holy scriptures would not be perfectly silent on a point of such importance as the universal restoration of mankind, if it is in fact, the divine intention to accomplish such an event. If the doctrine be true, it is infinitely interesting to the human race ; and therefore, the glory of God would require, that it should be explicitly revealed. The reasons which have been advan- ced, may convince those who believe in the future deliverance of the damned, that the period of their continuance in misery must be very long. In the scriptures we have no express information that God is using the pains of hell, as means of con- version ; nor of any repenting and preparing for future happiness, who are now in that wretched state. Some, indeed, suppose that Christ descen- ded into the region of misery, and preached the gospel there, from the time of his crucifixion to his resurrection ; but if that were really the case, we have no account that any success attended his ministrations. The sacred passage,* on which this wild opinion appears to be founded, is evi- dently wrested from its proper meaning: for when he was on the cross, he informed one who was [lying by his side, that they should both ascend * . Pet. iii. 19. DAVID HARROWAR. 15 directly to heaven. His own words are, " To day shalt thou be with me in paradise." If sinners therefore, are redeemed from future misery, it is very apparent that the time of their deliverance is yet to come. III. We have no account, that any who shall stand on the right hand of Christ in the general judgment, had been converted to his service, when they were in the world of misery. The things which his people did on earth for his glory, are then explicitly mentioned ; and if any of them had performed pious actions in hell, such deeds would not be left in obscurity on the day of the " revelation of the righteous judgment of God." An inspired apostle,expressly observes, " God is not unrighteous to forget your work and labor of love, which ye have shewed towards his name." In the word of God, there is no mention made of any having to pass through hell, for whom the kingdom of heaven was eternally prepared. Those only, who acknowledge Christ before men, and in this world, have the glorious promise, that he will confess their names before his Father and the holy angels. The actions which are mentioned in the twenty-fifth chapter of Matthew, as the reasons for the glorification of those who shall stand on the right hand of the infinite Judge, were evident- ly performed on the earth, and not in the region of darkness. The Lord Jesus Christ represents himself as saying to them on that day, " Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world. For I was an hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stran- ger, and ye took me in : naked and ye clothed 16 K SERMQN BV me : I was sick, and ye visited me : I was inj prison, and ye came unto me.' ; Christ does noi speak of himself, as saying to any of mankind^ " Come ye blessed of my Father, inherit the king-* dom prepared for you"— ^for ye repented in hell> and confessed my name before devils and dam- ned spirits. The evidence is therefore clear and irresistible, that there is not one of the human race restored from hell, from the creation of the world down to the general judgment. From the divine statement of the solemn transactions of that tre- mendous day, it is obvious, that all the impeni- tent shall then be consigned and re-committed to a world of fire and pain. The address of the glo- rious Judge, to all who have been in hell, and all the impenitent, is, "Depart from me, ye cursed, into everlasting J^e, prepared for the devil and his angels." The text which has been chosen at the present theme, says, u And these shall go away into everlasting punishment." In the twentieth chapter of Revelation, we have a very striking account of the momentous opera- tions of the general judgment. There, the apostle John observes, " And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven tied away, and there was found no place for them. And I saw the dead small and great stand before God 5 and the books were open- ed : and another book was opened, which is the book of life : and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them ; and t\my were judged every man according to their works. And death and hell were cast into the DAVID HARROWAR. 17 lake of fire ; This is the second death. And who- soever was not found written in the book of life, was cast into the lake of fire." In a succeeding chapter, God is mentioned as saying unto the wicked on the day of judgment ; "He that is unjust, let him be unjust still : and he which is filthy, let him be filthy still." It is therefore, ir- resistibly evident that the judgment day leaves all who have died without an interest in Christ, under the insupportable wrath of Almighty God. If they are ever restored, it must be in some pe- riod of eternity, subsequent to the general judg- ment. This evinces that their punishment must be of a very long duration. But it may be observed, IV. That God never speaks of punishing the finally impenitent with any view to effect their conversion and eternal salvation. In the divine word, the future punishment of the ungodly, is evidently considered as being the result of vindictive wrath. The eternal punish- ment of the wicked, is indeed, an effect of pure and infinite benevolence ; but the end of that divine ac- tion, is the advancement of general good ; and to subserve that important end,it is necessary that the happiness of the finally impenitent, should be en- tirely and eternally relinquished. Christ speaks of their immortal souls, as being completely lost. These emphatical words, are presented to our eyes, by an inspired writer: " What is a man profited, if he shall gain the whole world, and lose his own soul ? Or what shall a man give in ex- change for his soul?* If any human being is cast into hell, that he may be corrected, converted and saved, it cannot be said with any kind of consis- * Matthew xvi, 26, 18 A SERMON BY tency. that his soul is lost. Gold is never con- sidered as being lost, when it is cast into the fire with a view of separating from it the alloy. God uses expressions concerning the future punish- ment of sinners, which explicitly convey the idea of their eternal ruin. Their misery is considered, as being a complete and interminable destruction of all their hope and felicity. It is said by a sa- cred writer, " Behold, the day cometh that shall burn as an oven ; and the proud, yea, and all that do wickedly shall be stubble : and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch."* Some profess to believe, that the passage which has been cited proves the annihi- lation of the finally impenitent : but such an opin- ion, is inconsistent with the immortality of the soul, which fe a doctrine, amply supported in the divine oracles. In the holy scriptures, it is said of the wicked, that " Their worm dieth not."f To make the words of the Lord by the prophet Malachi, agree with other divine declarations, they must merely mean, that all the hope and hap- piness of those who die in sin, shall be eternally destroyed. That this will actually be the case, the following passages very fully evince. u The hypocrite's hope shall perish.' 5 J i6 What is the hope of the hypocrite,though he hath gained, w hen God taketh away his soul ?"§ (i When a wicked man dieth his expectation shall perish : and the hope of unjust men perisheth."*[) If those who are in hell, are to be eventually restored, it can- not be said that their hope has perished. If the doctrine of universal restoration, be revealed in the scriptures, as universaiists profess to believe, *;vlal.iv. 1. t Mark ix. 44. t Job viii. 13. 4 Chap. xxvii.1T Prov. xi.7, DAVID HARIIOWAR. 19 then undoubtedly, the damned are apprised of that event, which must prevent absolute despair. Their hope must be brightening with every pas- sing hour. Every moment must be bringing them nearer to a glorious deliverance. The language of scripture however, is, that the finally impenitent, shall be punished with ever- lasting destruction from the presence of the Lord, and from the glory of his power.* " Their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. "f God shall be so far from delivering the wicked in the eternal world, that he represents himself as addressing them in this infinitely awful manner. " I will laugh at your calamity : I will mock when your fear cometh : when your fear cometh as desolation, and your destruction cometh as a whirlwind: when distress and anguish cometh upon you."f Whatever sinners may do after death, it shall be perfectly fruitless ; for the Lord saith, " Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me." The reason of this tremend- ous treatment is solemnly assigned : " For they hated knowledge, and did not chose the fear of the Lord. They would none of my counsel; they despised all my reproof."^ The sentiment contained in these divine passa- ges, is evidently this ; as on earth sinners refused to hear the voice of God in his providence and word : so after their death, he will eternally close his ears against their cries. It is surprising that rational agents should be so infatuated, as to view the tremendous threatenings of God, as mere- ly meaning a temporary punishment— a punish- * 8 Thqss. i. 9. t Isaiah Ixvit 24- % Prov. i. 26, 27. $ Prov.. i. 28, 29, 3(k 20 A SERMON BY merit adapted to correct, reform and save. If some of the human race are so inflexible, that no- thing short of such torments as devils feel can ef- fect their conviction, conversion and salvation; then future punishment is in reality an inestimable blessing ; even to those on whose souls it is inflict- ed. This doctrine, imposes complete and eternal silence, on all the solemn threatenings of the infi- nite and ever-living God. In this light the holy scriptures contain nothing but promises of unlim- ited salvation to men. This indeed, would com- pletely appease the resentment of every unrecon- ciled heart. "Ye shall not surely die,'* sounds peculiarly sweet in every unholy and rebellious ear. But it is very extraordinary that the glori- ous doctrine of universal salvation, should be re- vealed in the scriptures in such an enigmatical manner, that nobody can discover it there except a few eagle-eyed, studious and benevolent Uni- versalists. In some respects, their feelings ap- pear to be peculiarly tender, and their perceptions eminently acute. But notwithstanding their un- remitted assiduity, and plausible reasoning, they find it difficult to silence human fears in relation to divine threatenings. Y. It may be proper to remark, that there is nothing in the nature of punishment, adapted to effect repentance in the human heart. The moral depravity of man being total, no ho- ly repentance can be expected, anterior to a new creation. Repentance unto life, is certainly the exercise of a new heart. To form this, is beyond the province of pain, either in time or eternity; either of a short or long duration. Regeneration, can be expected by nothing short of the infinite power of God. Means are generally employed : DAVID HAKKOWAli. 21 but the change may be easily effected, without such an instrumental cause as hell fire. We are informed by him who cannot lie, that "IF they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." This fully evinces, that if the means which God is using with sinners in this world, do not effect their salvation, no other will either be used or prove efficacious. — No doubt, if the divine Spirit should graciously operate in connection with future punishment, departed souls would be converted to God. Nothing can be too hard for infinite power to accomplish. But as such an event is not revealed, the thing is undoubtedly in- consistent with unlimited wisdom and rectitude. Punishment is eminently calculated to irritate the depravity of men ; and to exite them to blas- pheme the glorious name of Jehovah. The heart of an awakened sinner, under judgments, and in view of divine restrictions and threaten- ings, rises against God. In the fourth chapter of Amos, we have a striking account of the harden- ing effect of judgments, when they are not accom- panied by divine influence. It runs in the follow- ing manner : " I also have given you cleanness of teeth in all your cities, and want of bread in all your places ; yet have ye not returned unto me, saith the Lord. And I also have withholden the rain from you, when there were yet three months to the harvest ; and I caused it to rain on one city, and caused it not to rain upon another city : one piece was rained upon, and the piece whereupon it rained not withered ; so two or three cities wan- dered unto oue city, to drink water, but they were not satisfied : yet have ye not returned unto me, saith the Lord. 1 have sent among you the a 22 A SERMON BY pestilence after the manner of Egypt : your young men have I slain with the sword, and taken away your horses, and I have made the stink of your camps to come up unto your nostrils : yet ye have not returned unto me, saith the Lord. I have overthrown some of you, as God overthrew Sod- om and Gomorrah, and ye were as a firebrand plucked out of the burning : yet have ye not re- turned uuto me, saith the Lord." Israel, made their " neck" as " an iron sinew," and their "brow" as "brass," under divine judg- ments, which were heavy and long. The ten plagues which were sent on Egypt, and were so heavy as to torment and depopulate the nation, onlv served to harden them against God and his people. The apostle John saith, " I saw the horses in the vision, and them that sat on them, having breastplates of fire : and the heads of the horses were as the heads of lions ; and out of their mouth issued fire,and smoke, and brimstone. " By these were the third part of men killed. And the rest of the men which were not killed by these plagues, yet repented not of the work of their hands. "* Again, "There fell upon men a great hail out of heaven, every stone about the weight of a tal- ent;" i. e. about three hundred and ninety pounds weight; a figure of speech, denoting tremendous judgments. It is added ; "And men blasphe- med God, because of the plague of the hail ; for the plague thereof was exceeding great."! We have no reason therefore to believe, that the torments of hell will ever reconcile its miserable inhabitants to the character, reign and dispensa- tions of God. But writers on the scheme of uni- versal restoration, plead that future punishment * Rev. ix 17, 10, 20. t Rev. xvi. 21. DAVID HARROWAR. 23 can answer no valuable purpose, only as a means to bring sinners to repentance ; and that the tor- ments of hell will be so great, that they (i l?ad better make a virtue of necessity," and repent, Bishop Newton, in his works, quoted by Dr. Ed- wards against Chauncey,* says, " Tortures upon tortures, torture without end, no creature of the least sense of feeling can support; but must all be brought to submission at last ; and they had much better make a virtue of necessity." But when we consider how infinitely glorious the divine character is, and the unlimited obliga- tion all intelligent beings are under to love it, we ought to believe, that God is not prepared to ac- cept the forced submission of any rational agent. The Bishop's observation, evinces great ignorance of the human heart ; and an entire want of knowl- edge^ the holy respect which is due to the liv- ing God. It evidently appears, from what has been stat- ed in this discourse, that seven thousand years in the most exquisite anguish, will not be sufficient to induce the damned to " make a virtue of necessi- ty ;" for at the termination of that period, we find they will still be impenitent and miserable. It must, therefore appear evident to every candid observer, that there is not any thing in the nature of punishment, calculated to effect a holy repen- tance in the human heart. VI. A deliverance from hell, appears to be wholly inconsistent with that scheme of salvation, which is exhibited in the gospel of Christ. Such a restoration, is incompatible with for- giveness of sin, which is evidently a capital point in the glorious plan of redemption. It is difficult to see, on what ground pardon can be founded, * Page 245. 24 A SERMON BY in the case of those who have to pass through hell, anterior to an attainment of the heavenly rest. The advocates for universal redemption, profess to believe, that sin is not an infinite evil ; and that eternal punishment is inconsistent with pure and unlimited justice. This is a favourite point with them, and one on which the whole scheme seems to depend,, that justice demands the restor- ation of sinners from future torment, when they have received the full amount of their ill desert ; which they contend is, in all cases, finite. But if sinners are released from hell, on the ground of strict justice ; then every idea of mercy and par- don, in their case, must be given up. Forgive- ness, certainly implies, that they might be con- tinued there in perfect consistency with divine justice. In treating on the sin against the Holy Ghost, the writers on the doctrine of universal restoration, feel themselves necessitated to ac- knowledge, that there is no pardon in such a case. Dr. Chauncey and Mr. Winchester agree that on such a character, the law has its course; and he must suffer as long as justice can require. They admit, that the punishment may be great and long ; even for ages of ages ; but strenuously assert that it must have limits. But on this plan, there will be some of the human race in heaven, without pardon — who shall atone by their own suffering for all the offences they have committed : and be entitled to a seat in the kingdom of glory, without being washed in the blood of Christ. — Surely, such an absurd opinion can have no place, but in the disordered imagination of fallen man. It has no support in the oracles of God : neither can it be defended by sound reasoning. The ho- ly scriptures, uniformly represent all the saved DAVID HARROWAK. 25 as being freely justified, through the infinitely val- uable atonement of Christ. The inspired writers unitedly observe, " In the Lord shall all the seed of Israel be justified, and shall glory,"* "Be it known unto you there « fore, men and brethren, that through this man is preached unto you the forgiveness of sins. And by him all that believe are justified from all things from which they could not be justified by the law of Moses. f Being justified freely by his grace, through the redemption that is in Jesus Christ : whom God hath set forth to be a propitiation^ through faith in his blood, to declare his right- eousness for the remission of sins that are passed, through the forbearance of God ; to declare, I say, at this time his righteousness : that he might be just, and the justifier of him who believeth in Jesus. "J The way in which the souls of men are saved, is concisely and beautifully opened by the apostle Paul, in his letter to Titus. To that amiable christian minister, he saith, " Not by works of righteousness, which we have done, but according to his mercy he saved^us by the wash- ing of regeneration, and the renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. That being justified by his grace, we should be made heirs according to the hope of eternal life."§ Again, the same inspired apostle observes, " By grace are ye sa- ved, through faith ; and that not of yourselves : it is the gift of God : not of works, lest any man should boast."![ In the great affair of salvation, the doings and sufferings of men, are never con- sidered, as being either the meritorious or efficient *Isai. xlv, 25 +Acts xiii. 38, 3.9. $Rom. Hi, 24, 25, 26. S Titus iii. 5, 6, 7. TEph. ii. 8, 9. 3* lii A SERMON BY cause. Respecting the church, which God hath redeemed from the earth, he saith, " That her iniquity is pardoned." The blood of Christ is sufficient to cleanse the souls of men from every moral stain, without having to descend into hell, to obtain purification. An apostle of the Lamb, boldly declares, C6 Neither is their salvation in any other." St. John, represents every soul in heaven, as saying unto Jesus, in a new and a glo- rious song, " Thou art worthy to take the book, and open the seals thereof ; for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and na- tion." It appears therefore, with irresistible ev- idence, that there is nothing said in the scriptures, to justify any one in believing, that sinners are restored from hell,either by divine power or grace. The restoration scheme, is diametrically opposite to the letter and spirit of the gospel of Christ. In this view of the matter, the doctrine ought to be rejected by all men, immediately, and without the least hesitation. It is depravity, and not holi- ness, which leads mankind to seek for shelter, under the shadow of that which is more mortal than the effluvia emitted from the famous poison tree in the Island of Java. VII. In evincing the eternity of future punish- ment, it will be proper to remark, that it is justly deserved by every transgressor of the divine law. The doctrine of endless punishment, is undoubt- edly founded on the infinite evil of sin. It is con- tended by those who deny the eternity of future misery, that sin is but once called infinite in the book of God ; and in that case, the expression is used in a limited sense. But we never pretend to found our belief of the infinite evil of sin on DAVID HARROW AH 27- that passage. The doctrine of the sinners eter- nal destruction, is established by more certain ev- idence. The main arguments for the infinite evil of sin, are these : that it is the violation of a law which is infinitely excellent — the contempt of an authority that hath no bounds— is a flagrant dis- honor to a God of unlimited power and glory ; and in its very nature tends to banish order, sub- ordination, peace, harmony and happiness from the whole universe. Sin, is therefore a violation of infiuite obligation ; and is as an apostle saith, " Exceeding sinful." The divine threateuings against sinners, and the accounts given of their execution, manifestly prove, that God views sin in this very light. But if sin is not an infinite evil ; and the sin- ner does not deserve eternal punishment ; then an iufinite atonement is unnecessary. Those who have held to the final restoration of all the human race, to eternal holiness and felicity, have all ei- ther implicitly or expressly denied the divinity of Christ ; and of course, they cannot admit, that he has made an atonement of infinite value. Ballou, on the atonement, professes to believe, that Jesus Christ is a created and dependant being ; and on this ground, he must be at an infinite remove from God ; and is wholly incapable of making an atonement of unlimited worth. A man who is unsound in one fundamental doc- trine, to be consistent, must relinquish every lead- ing pointin the divine system. To suppose -that eternal punishment is inconsistent with divine justice, must result from a disbelief of the infinite evil of sin, and lead the mind to a rejection of the proper Deity of Jesus Christ. These points must stand or fall together, in the view of every mind 28 A SERMON BY capable of discerning system and connection.— Bat there is great reason to believe, that a chain of reasoning which leads to a denial of the divinity of Christ, must be radically fallacious. In opposi- tion to all the sophistical arguments of such men, in the holy scriptures he is called, " The mighty God." He is so pre-eminently mighty, that he is eternal, uncreated, itidependent,and in every per- fection, infinite. In the divine word, it is clear- ly and repeatedly stated, that he " laid the foun- dation of the earth ; stretched out the heavens ;" and that " his goings forth have been from old even from everlasting/' The purple streams which issued from his wounds on Mount Calvary, are called, The blood of God. This doctrine evi- dently appears in the solemn charge which St. Paul gave to the elders of the Ephesian church. His words to them are these, " Take heed unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." It must surely be a dangerous and wicked thing, to undervalue that, which the great Jeho- vah calls precious. To the saints, the apostle Peter saith, " Ye know that ye were not redeem- ed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers : but with the precious blood of Christ, as of a Lamb without blemish and with- out spot." It is very clear therefore, from the odious nature of sin, and the infinite value of the atonement, that all who have been redeemed, were justly exposed to eternal death. Eternal misery is not more dreadful, than sin is detesta- ble in the view of God. A denial of the justice DAVID HARROWAR. 29 of endless punishment, evinces, that there is a thick veil drawn over the eyes of the mind. This is not seeing as God seeth : neither is it speaking according to the law and the testimony. The doctrine of universal restoration, is so pleasing to depraved nature, we have great reason to believe, that it is an absolute and fatal falsehood. VIII. We have the decided testimony of the Lord of Hosts, that the future punishment of final- ly impenitent souls, will be absolutely eternal.— In the text, the future misery of the wicked, is called everlasting. " And these shall go away into everlasting punishment." But it is contended by Universalists, that the word everlasting, is not so definite and forcible as the expression, eternal ; and that the happiness of the righteous, is expressed by the word eter- nal, instead of the word everlasting. But this argument can have no effect on any candid and well informed mind. It is well understood, that the words everlasting and eternal, are both trans- lated from one Greek word ; the word aioonios. The object of the translators, in using eternal, in relation to the happiness of the righteous, and ap- plying everlasting, to the damned, was evident- ly to vary the sound, that the sentence might be more harmonious. They could not have enter- tained a doubt, but that both expressions were equally unlimited in their signification. The primary and proper meaning of the word everlasting, is evidently enduring always, or hav- ing no end. It is sometimes used in a limited sense; but that is opposite to its natural and proper mean- ing. We should always take the word in its orig- inal, strict and proper- meaning, unless from the Connection and nature of the subject where it is 30 A SERMON BY used, we are necessitated the understand it mere- ly as a strong expression. The word being some- times used in this way, is no kind of evidence against the eternity of future punishment. If God has plainly told us, that the damned shall all be restored from hell in some future period of eter- nity, then we are under the necessity of under- standing every unlimited word, when applied to future misery, in a strong, but figurative and lim- ited sense. But as we have no such explicit ev- idence on the subject — as the proper meaning of the word everlasting is an endless duration ; and as it is generally used in this high sense in the word of God, nothing appears against its being so understood in relation to the future punish- ment of finally impenitent sinners. In respect to this event, the depraved heart may cavil with equal propriety, about the meaning of any word, or words, which could be chosen to convey the idea. That there is no future punishment for those who die in sin ; or that future misery is of a lim- ited duration, are not the natural impressions which the holy scriptures are calculated to make on intelligent minds. It requires time, and art, and assiduity, to give such pernicious schemes, the least degree of plausibility. If the eternity of future punishment is not taught in the scriptures, then no words could be chosen, which would prove the doctrine. The word everlasting, is abundantly used in the inspired writings, to express endless things, and unlimited duration. In respect to duration, the Psalmist saith unto God, " Thy throne is es- tablished of old: thou art from everlasting,"— And again, " Blessed be the Lord God of Israel, DAVID HARROWAR. ^4 from everlasting and to everlasting. And Abra- ham planted a grove in Beer-Sheba, and called there on the name of the Lord, the everlasting God."* The expression, everlasting, is also ap- plied to divine mercy. " The Lord is good ; his mercy is everlasting." This word is used in re- lation to divine power. " Trust ye in the Lord forever ; for in the lord jehovah is everlasting strength." It is likewise used to express the eter- nal duration of the gates of heaven. " Lift up your heads, O ye gates ; and be ye lift up, ye ev- erlasting doors ; and the king of glory shall come in." Concerning the duration of God's holiness, the Psalmist observes ; a Thy righteousness is an everlasting righteousness ;" and in regard to the eternity of his kingdom, Daniel saith, " His kingdom is an everlasting kingdom. "f It is well known, that the word everlasting, is largely used to express the duration of the happiness of the righteous. " Israel shall be saved in the Lord with an everlasting salvation. And many that sleep in the dust of the earth shall awake, some to everlasting life. God so loved the world, that he gave his only begotten Son,that whosoever be- lieveth in him, should not perish, but have ever- lasting life. "J If it were necessary, many oth- er instances of such a use of the word everlasting might be given, as all must be sensible, who are properly acquainted with the sacred writings.' — But it must be observed, that the doctrine of end- less punishment, is clearly set forth in other ex- pressions, in the divine word. In relation to this momentous point, we have the word eternal it- self. " Sodom and Gomorrah, and the cities * Psalm xli. 13. Gen. xxi. 33. t Psalm c. 5. Isaiah xxvj. 4. Psalm Kxiv. 7. andcxix 142. Dan. iv.3. JDan.xti. 2. John iii. 1§, 32 A SERMON BY about them, giving themselves over to fornication? and going after strange flesh? are set forth for an example? suffering the vengeance of eternal fire. He that shall blaspheme against the Holy Ghost hath never forgivness? but is in danger of eternal damnation." Forever? is another word? which often appears in the scriptures to express the eternity of future punishment. God said to certain rebellious cha- racters? among the ancient Israelites ; " Ye have kindled a fire in mine anger? which shall burn forever. The smoke of their torment ascendeth up for ever and ever ; and they have no rest day nor night. Again they said, Aleluia? and her smoke rose up for ever and ever"* It is well known? that Hell is called^ bottom- less pit; which expression? in a very forcible manner? conveys the idea that it never can be fil- led ; nor its inhabitants cease from sinking. From that wretched abode? there is no passing to heaven. Abraham, is represented as saying to the rich man in hell? " Between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us? that would come from thence.**! ^ ™ a ^ so sa id by our Lord himself? that in hell, " Their worm dieth not? and the fire is not quenched.'* It appears, that God has revealed his design on this alarming subject? with sufficient clearness? to make every transgressor of the divine law? not only believe? but tremble. The most powerful expressions in language are used? to impress the idea on human minds? of the endless duration of future punishment. The doctrine of eternal mis- * Jude vii. Mark iii. 29. Jer. Kvii. 4. Rev. xiv. 1 1. and xix 3 t Luke xvi, 2$., DAVID HAKIiOWAK. »3 ivy, is truly awful; but the possibility of it Can- not be consistently denied : it is infinitely dread- ful, but perfectly just. If divine power can sup- port a sinner's existence one hour in the fire of hell, there is no difficulty in perceiving that it may be done through a complete eternity. It has been made to appear, that some have endured that tor- ment already, upwards of five thousand years. without any termination of their existence or mis ery. " The glorious judge of all the earth,"— considers it right, to treat finally impenitent soul? in this very manner. No one has ever suggest- ed that the thing is wrong, except wicked, self- ish, and interested beings. For such characters to deny the justice and truth of the doctrine, is by no means surprising. But in opposition to all such cavillers, the words of the Apostle Peter, to the Jewish rulers, may be applied ; "Wheth- er it be right in the sight of Grod, to hearken unto you more than unto God, judge ye. For we can- not but speak the things which we have seen and heard." This solemn and affecting subject will be con- cluded, with a few reflections. 1. If the future punishment of the finally im- penitent, is to be strictly and properly eternal 5 then it is the duty of gospel ministers to open the doctrine clearly, and enforce it constantly, with all the pathos and energy, which they may be ca- pable of expressing. To those, who do not believe the doctrine of eternal punishment, the preaching ofitwiil al- ways be very painful ; and it must be expected that they will be constantly asserting that it ought not to be exhibited. But there are some, who do profess to believe in the eternity of future punish* 4 34 [ A SERMON BY merit, and yet think that the subject is so awful in itself, so grating to a delicate ear, and so wound- ing to the human heart ; that it is best for preach- ers to pass it in silence, or touch it rarely, and in the softest language. Ministers who venture to declare the doctrine in plain terms, are frequent- ly called by way of reproach, preachers of hell fire ; and are said to kindle flames around their bearers, without shewing them any way of escape. No doubt the important subject is often handled in a very injudicious manner ; yet of its most able and candid advocates, obstinate sinners will complain. But enforcing the subject, accords with the divine command ; and it is a duty dic- tated by real benevolence. The great Jehovah, commanded the prophet Ezekiel, to apprize the wicked explicitly of their impending ruin, and rapid approximation to the dreadful event. His words are these, u O son of man, I have set thee a watchman unto the house of Israel : therefore, thou shalt hear the word of my mouth, and warn them from me. Yv hen I say unto the wicked, wicked man, thou shalt surely die; if thou doest not speak to warn the wicked from his way, he shali die in his iniquity : But his blood will I require at thine hand." How solemn and awful is this charge ! It is surely more than sufficient, to make the ear of every gospel minister, under the heavens, tingle. The ambassadors of heav- en, should feel deeply, vhen they are opening the subject of endless punishment ; and they should avail themselves of every argument that can be u^ad, to persuade sinners toilee from the wrath to come. 1 he apostles and primitive ministers, pro- ceeded in this very manner. To the Corinthians, we find St. Paul saying, "knowing thciefore* DAVID HARROWAR. 35 the terror of the Lord, we persuade men." The tenderness of his heart caused him to weep, when he thought on the character and situation of un- pardoned sinners. This appears, from these words to the Philippian church ; " For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Some people are capa- ble of feeling, only under dreadful subjects. The apostle Jude therefore saith, li Of some have com- passion : — and others save with fear ; pulling them out of the fire." To be silent on the doctrine of eternal punishment, in this view of things, must be opposite to every degree of holy benevo^ lence. To the Galatian church, St. Paul observes, " Am I therefore become your enemy, because I tell you the truth ?" 2. If the future punishment of the finally im- penitent, is to be strictly and properly eternal ; then we may infer, that it is folly to disbelieve the doctrine, or to be unwilling to hear it preached, As it is so fully revealed in the divine oracles, not believing it, must manifest a want of candor in weighing evidence, or else, an entire neglect of investigating the important subject. A want of fai th in the alarming doctrine, has no tendency to remove the danger. The eternal damnation of such indifferent souls, slumbereth not. An un - willingness to read or hear the doctrine, is evi dential of great blindness, respecting the justice of the infinitely momentous event. Such sinners, are very fully prepared to feel the dreadful tor- ments, which they now refuse to read or hear. An invincible opposition to holiness and distri- butive justice,is the foundation of every complaint, against the doctrine of the eternal punishment of 36 A SERMON BY impenitent and hell deserving sinners. Those who believe this alarming truth, and choose to have it fairly stated, evinced and elucidated, may possibly be so infiuenced by it, as to repent and reform. But of such characters as reject it, no hope can be consistently entertained, until they are solemnly and effectually convinced of the reality and importance of the sentiment. When the doctrine of universal salvation is received without any signs of fear ; and is defen- ded with great confidence, the case of such peo* pie is almost hopeless. These things strikingly evince, that they are forsaken of God ; and that with them, the Holy Spirit has ceased to strive. In the inspired word, we are told, that the divine H Spirit shall not always strive with man." It is infinitely important, that we should open our ears to these alarming words ; " God shall send them strong delusion, that they should believe a lie ;" and the reason is given, u that they all might be damned who believed not the truth."* it must surely be acknowledged, that if the doc- trine of universal salvation is false, it is a very dangerous scheme. No theological error, can operate more fatally as amoral anodyne. It was with this sentiment, the devil commenced his at- tacks on mankind ; and with it, he succeeded in effecting an universal apostacy. Every one who descends into eternal ruin, has undoubtedly been flattering himself with a belief, that he should " not surely die." 3. If the future punishment, of the finally im- penitent, is to be strictly and properly eternal; then we may infer, that every teacher of universal salvation, is wickedly employed. * 2 Thess. ii il, 12. DAVID HARROWAR. 3? Every attempt of the kindas a flat contradiction of the express word of that glorious and eternal Being, who is morally incapable of the most dis- tant approach towards falsehood. Before such ground is taken by any man, it should be fully explored : for it is a desperate stand, if the foun- dation should give way. That the ground is untenable, there is no room to doubt. Therefore, taking it, may prove the eternal overthrow, both of teachers and hearers. On the supposition however, that the doctrine of universal salvation is true, there can be no dan- ger in rejecting it ; for those who do, cannot be eternally lost ; but if it is a false scheme, then it may prove the everlasting destruction, of all who either advocate or embrace it. That these are the legitimate consequences of the systems, can- not be consistently denied. To venture with safe- ty,on preaching the doctrine of universal salvation, there should be clear and decided evidence 1 ; and not a solidary solid argument, against the princi- ple. How far this is from being the case, the- candid and discerning reader, is now prepared undoubtedly, with a good degree of accuracy, to form his judgement. It is really surprising, that men will venture to propagate or receive a doc- trine, so replete with sin, absurdity and danger. But this unhallowed and slippery ground,hasbeen taken in every age of the world. In Israel, un- der the ancient dispensation, they had prophets, who prophesied unto them, " smooth things." Grod saith, u the prophets prophesy lies in my name."* Many, who are in a state of nature, appear to be exceedingly fond of being deceived. Under the influence of this temper, Israel of old, * Jer. xiv. 14. 4* EH A SERMON BY was led to " Say to the seers, see not : and to the prophets, prophesy not unto us right things,speak unto us smooth things, prophesy deceits." But it is surely a wicked business, to be employed in leading immortal souls through labyrinths of falsehood, down to the pit of endless despair. In this very way however, many are occupied on earth, at present. Such instructers, are evident- ly preparing for themselves, and also their hear- ers, an awful abode, after death. But they refuse to see their sin, or to believe their danger ; al- though these truths are pronounced to them in the most emphatical accents, and from the highest heavens. To them, these words of Moses apply with peculiar propriety ; " O ! that they were wise; that they understood this ; that they would consider their latter end!" The folly of such characters, and their impending destruction, in themselves considered, are proper themes for " mourning, lamentation and woe," but it is a ■great consolation to the truly resigned, to know, that " The wrath of men shall praise" God ; and that # the remainder of wrath," he can aud will " restrain." All beings and events, are under the divine control ; and he will make all things terminate in the fullest display of his own glory. This led the inspired Psalmist to say," The Lord reigns; let the earth rejoice : let the multitude of the islands be glad thereof." 4. If the future punishment of the finally im- penitent, is to be strictly and properly eternal ; then we may infer, that they have great reason to "be thankful, who have obtained an everlasting pardon, through the Lord Jesus Christ. In the divine oracles, we are expressly inform- ed, that u Me is the end of the law for righteous- DAVID HARROWAS, 39 ness, to every one that believeth." His real ser- vants, antecedent to regeneration, were as ill-de- serving as any of the human race. St. Paul, ex- plicitly testifies, that they " were by nature the childreu of wrath, even as others." But he also observes, " There is now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. " Being jus- tified by faith," they " have peace with God^ through the Redeemer's atoning blood. Of all possible blessings, eternal salvation is infinite- ly the most valuable. The Lord of glory, there- fore, saith to his disciples, " Rejoice, because vour names are written in heaven." A complete and everlasting pardon, is insepar- ably connected with the very first holy exercise of heart ; and it is immediately scaled, whenev- er that event gains an existence. The knowl- edge of eternal forgiveness is very desirable ; but some real saints, seem to be without satisfactory evidence that their sins have been remitted. This depends on a close walk with God, and a clear judgement respecting the proper marks of a gra- cious state. In connexion with these things, a series of close reflections are necessary, to form an opinion that is accurate and satisfactory to an inquiring mind. It must be highly animating to have solid evidence, that we are " heirs of God, and joint heirs with Jesus Christ, to an inheritance that is incorruptible and undefiled." Divine mercy, in renewing, pardoning, and glorifying eternally, those, who were infinitely guilty ene- mies, " is great above the heavens." In this view of the matter, the sweet Psalmist of Israel saith, " Bless the Lord, O my soul, who forgiveth all thine iniquities ; who healeth all thy diseases ; 40 A SERMON BY who redeem eth thy life from destruction; who crowneth thee with loving kindness and tender mercies/ 1 Without the forgiveness of sins, every divine favor must eventually operate to our eternal dis- advantage. To die, the enemies of God, is in- finitely worse than never to have obtained an existence. Every pardoned soul renders thanks unto God ; and to do it, his obligation is unlimi- ted. An eternity will be no more than sufficient, to express the gratitude of the saints, for this great salvation. The endless punishment of sin- ners, will greatly serve to convince all the re- deemed, that the mercy which they have received, is boundless. It surpasses comprehension, and therefore, can never be fully expressed, by men nor angels. God alone, can suitably appreciate the magnitude of the glorious event. 5. If the future puuishment of finally impeni- tent sinners, will be strictly and properly eternal ; then we may infer, that all the unconverted to God, are now in an awful state. They are under the righteous sentence of heaven, io an everlast- ingly increasing misery. The idea of eternal pain is dreadful ; but to have" it forever increasing, must greatly augment the terrors of a reflecting mind. Feople do not appear very generally to view the subject in this light; but the evidence in favor of the point, is irresistible. As no intel- ligent being can ever consistently be released from moral obligation, the damned will eternally be adding to their guilt ; and if every transgression shall receive a just recompense of reward; then an unlimited increase of suffering in hell, must be admitted. This is indeed a just, but surely, an alarming thought. On the supposition, that DAVID HARROWAR. 41 there is the smallest increase of pain in the region of perdition ; then we may conclude, that there will be a period in eternity, in which one may properly say — I endure more misery in a single hour, than all the devils and damned of the hu- man race, suffered from the commencement of sin, down to the general judgement! In this view of the subject, it will truly be " A fearful thing to fall into the hands of the living God." No created being can reach the heighth and depth and breath and length of future and eternal misery; and therefore, no one has a right to suppose, that the torments of hell, have now been exaggerated. If the damned were to speak, they would unanimously say, " The half" is not " told" you. Nothing more need to be said, to convince every candid mind, that a soul unrecon- ciled to God, is truly in a deplorable condition. 6. If the future punishment of the finally im- penitent, is to be strictly and properly eternal, then we may infer, that it is matter of inexpressi- ble j°y> th at ^y^J one may now embrace salva- tion. No one need be lost, unless it is his own choice. The voice of heaven, to every sinner on the earth, is, " Turn and live." Neither the number of sins, nor their magnitude, can operate against the immediate and eternal salvation of one, who is disposed only to ask for divine grace, "Ask, and ye shall receive," is the sacred pro- mise of an unchanging God. To the trembling sinner he saith, " Come now, and let us reason together; Though your sins be as scarlet, they shall be white as snow ; though they be red like crimson, they shall be as wool." It is surely important, to reject every false scheme of theology ; realize the imminent danger 42 A SERMON BY of the immortal soul ; and on holy principles, u Prepare to meet God." The infinite Redeem- er saith, " Come unto me, all ye that labor and are heavy laden, and I will give you rest." A very glorious invitation ! and one that is infinite- ly free. Let every reader therefore, " Beware of false prophets," and " Flee from the wrath to come," by embracing an Almighty Saviour; which may God grant through the riches of his grace. Amen, tm INVITATION OF THE GOSPEL. A SERMON, BY ,. AZARIAH CLARK. REVELATIONS 111.20. Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come to him, and will sap with him and he with me. The Saviour of sinners assumes a variety of interesting attitudes in his addresses to men.— Sometimes he exhibits himself in the character of a shepherd, guiding? gathering, directing and defending his flock. Sometimes he presents him- self under the figure of bread which sustains the, bodies, and comforts the hearts of men. At other times he sets himself forth under the figure of a vine which sustains and nourishes all its branch- es and produces abundant fruit. But here he ap- pears in the attitude of a Mend, who comes in great condescension to men, with the most inval- uable blessings to bestow. He accosts mankind with a very familiar and common mark of atten- tention in the scriptures. — " Behold I" Behold, I stand at the door and knock : if any man hear my voice" — -As though it were uncertain whether men would hear or not ; or, if they did hear, whether they would recognize the Saviour or not; or if they did hear and understand, whether they would open to him or not. But, " If any matt hear my voice and open the door, I will come in to him, and sup with him and he with me." We can scarcely conceive of an address more conde^ 44 A SERMON BY scending, kind and affectionate than this : Nov is there any doubt that the person here speaking is Christ. Says the writer, " he was like the son of man." But, says the speaker, u I am he that liveth and was dead, and I am alive for ever more, and have the keys of hell and of death." It is proposed from these words to show I. How Christ stands and knocks for entrance at the hearts of men. II. What are some of the consequences of ad- mitting him. III. Urge a compliance with his call. There are various ways in which Christ stands and knocks for entrance at the hearts of men — and — 1. He does this by the dispensation of his providence. Christ is "head over all things to the Church." The government is placed upon his shoulders; that in his name the Gentiles might trust." In the events of Providence, therefore, he has a supreme agency, which is his by office ; and, as he never acts without some wise and holy purpose, there is of consequence some important meaning in all the dispensations of his providence. And, since he " came into the world to seek and to save that which was lost," we may rationally conclude that he would direct all his operations so as to subserve that important end. Thus he begins with sinners who are placed under a dis- pensation of mercy by crossing their plans, by disquieting their minds,and afflicting their bodies. Some favorite schemes are broken up, some dear friend is taken away, or " they are made to pos- sess months of vanity, and wearisome days and nights are appointed unto them." While they are sitting in sackcloth, groaning under their pain, or mourning alone under their loss, Christ is for AZAKIAH CLARK. 45 eibly and kindly knocking at their hearts. Even " the goodness of God leadeth to repentance." — While the sinner is all the glow of health ; while he moves at his ease, and pursues without interruption the business of his station ; while he enjoys his meals and his friends, and sleeps and wakes in quietness from day to day and month to month, Christ is in these blessings knocking at his heart. The design and tendency of all these favors is, to arrest and fix his attention, and raise his groveling soul to God. 2. Christ knocks still more distinctly and powerfully at the sinner's heart by his gospel. In this he takes a conspicu- ous and open stand, and cries, "If any man thirst let him come unto me and drink." " As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up." His instructions are as plain as his person is dignified and glori- ous. The warnings and invitations of his gos- pel are all plain, solemn, affectionate, and impres- sive. Every thing which relates to the way of salvation by Christ, and which can be consider- ed in any measure fundamental, is clear and easy to be understood. The great truths of the Bible are all given in the most plain, intelligible, and impressive language ; and all those great reali- ties which concern the soul, and which will con- tinue to do so through interminable ages, are de- scribed in language suited to the smallest as well as the largest capacities. The appeals to faith, and the calls to repentance are forcible and sol- emnly impressive : so that although " Christ cru- cified is to the Jews a stumbling block, and to the Greeks foolishness, to them that are saved both Jews and Greeks, Christ, is the power of God, and the wisdom of God." Wherever this gospel 5 46 A SERMON BY is preached in its purity and power, there Christ stands at the door and knocks. Even when these sounds salute the ears, or these truths pass under the eyes of men, whether regarded or not, Christ in them and by them stands at the door and knocks. Again — 3. He knocks by the enlightening and convincing influences of the Holy Spirit. — The christian dispensation has well been called the dispensation of the Spirit. This is the great agent in all the common and extraordinary ope- rations of grace. This spirit preached, although more obscurely, by Noah all the while the ark was preparing. Kevealed truth is the common instrument by which it operates upon the under- standings and hearts of men. In its common o]}- erationsit produces for Christ that general rever- ence which enlightened men entertain for religion. It imposes those restraints which such men feel from the contemplation of future and eternal things. In its special operations it " convinces of sin, of righteousness and a judgment to come." This spirit brings home to the hearts and con- sciences of men the evil of sin, the excellence and glory of Christ, and the reality and interest of a coming world. Until men's " consciences are seared as with a hot iron," they feel at times the spirit moving upon their hearts. This is Christ's agent knocking for admittance into the hearts of men. Perhaps there are very few who cannot recollect some seasons when they have felt that all was not iv ell — that they were sinners, justly condemned by the divine law, and exposed to perish in their sins. When the hand of God has touched them ; when some judgment has hung sus- pended over them ; or when some feeling preach- er has been pressing home the truth upon their AZARIAH CLARlt. 47 consciences, like Felix they have " trembled." Or, when they have seen the christian exhibit- ing the excellence of religion, and enjoying the comforts of" a good hope through grace ;" when they have seen him tranquil and composed un- der the greatest losses and the sorest trials, and even triumphing in the agonies of death, they have felt for a moment the commanding iniiuence of religion. And like Agrippa, under the affec- tionate appeals of the apostle Paul, they have in- voluntarily exclaimed — a Almost thou persuad- estme to be a Christian." These emotions and these feelings, produced by the Holy Spirit are indications of the presence of Christ knocking at the hearts of men. In all these ways he stands at the door and knocks, and says — u If any man hear my voice and open the door, I will come in to him, and sup with him? and he with me." From the declaration of Christ we are led Ildly. To speak of some of the consequences of admitting Christ into the heart. These are generally expressed in the words, " I will come in to him, and sup with him and he with me." — This may be seen to imply a saving 'union to Christ, and a spiritual communion with him,' — 1. It clearly implies a saving union to Christ. Christ comes in the attitude of a heavenly visit " ant, seeks and gains admission into the sinners, heart by faith, and thus a union is formed as last- ing as the soul, and permanent as the love of God. " At that day, says Christ, ye shall know that I am in the Father, and you in me, and J. in you. He that hath my commandments and keepeth them, he it is that loveth, and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him." Admitting Christ is an act of kith. By 48 A SERMON BY it a union is formed, and a covenant established with Christ which God acknowledges, and which cannot he broken. He that believeth on him, saith the scriptures, is not condemned. And our Lord says " Verily, verily I say unto you, he that heareth my word and believeth on him that sent me 5- hath everlasting life, and shall not come into condemnation, but is passed from death unto life." He enters into a new state, sustains a new relation, and is made " an heir of God and a joint heir with Christ, to an inheritance which is incorruptible and undefiled and which fadeth not away." " Thus shall it be done unto the man whom this King delighteth to honor." But this is not all. Although great blessings and pri- vileges are comprised in this union, yea although it involves salvation, this is not all. — For, 2. In the terms of the text there is implied a most spiritual, sweet, and intimate, communion with Christ. " I will come in to him and sup with him and he with me." The parties thus reconci- led and brought together, although infinitely un- equal, have fellowship and communion which no tongue can describe, or heart conceive. For, "tru- ly our fellowship is with the Father and with his son Jesus Christ." Judge now, my beloved brethren, of the happiness of that sinner, that lost and perishing sinner, who has admitted Christ in- to his heart. Now lifted from the pit, and pluck- ed as a brand from the burning, he has Christ in him the hope of glory. He is at peace with God through our Lord Jesus Christ, and has joy in the Holy Ghost, which " no man can take from him." Baith the Lord " I love them that love me," and " I will cause those that love me to inherit sub- stance, and I will fill their treasures." Although AZARIAH CLARK, 49 now " at peace with God," and with joy drawing water out of the " wells of salvation," this peace and this joy are only foretastes of that which is to come. As" their union to Christ by faith is per- manent, so their communion with him, and their joy in him, will be perpetual and eternal. Well might the apostle say, " Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God ! And belov- ed, now are we the sons of God, and it doth not 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." After this view of the consequences of admit- ting Christ, we come in the application, as pro- posed, III. To urge to a compliance with his call. But before we can do this with any hope of suc- cess, sinners must be sensible that they are actu- ally shutting him out. If any who are careless and impenitent think that they would be recon- ciled to God, and would embrace Christ if they could, they are labouring under a great mistake. The figure in the text is taken from a man making application where the persons within, are indif- ferent or opposed. These are they which say unto God, " depart thou from us, for we desire not the knowledge of thy ways." It is indispen- sable that such should see and feel that to this day they have been indifferent respecting salva- tion, and have been closing the door of their hearts against the Son of God. Of this truth, fellow sinners, you must be convinced, and over it you must mourn and lament before we can treat with you for Christ on the salvation of your souls. But, admitting that you feel your need of Christ, we urge his claim upon you. 5* 50 A SERMON BY 1. From a consideration of your lost and ruin- ed state. By nature you are in a state of aposta- cy from God. You have lost the image and favor of God, and by sin you have exposed yourselves to all the curses of his law. Indeed, if out of Christ and in a state of unbelief, you are " con- demned already, because you have not believed in the name of the only begotten Son of God." — It is in this lost and wretched state that Christ addresses you, and in his gospel makes to you the offers of eternal life. He has come " to seek and to save that which was lost ;" and in dis- charging the duties of his holy office, he " preach- es glad tidings to the meek, binds up the broken hearted, proclaims liberty to the captives, and the opening of the prison to them that are bound. " Will you now disregard his calls, and turn a deaf ear to the offers of his grace ? What would you think of captives held in cruel bondage, who should refuse the offer of liberty ; or of prisoners in a wretched dungeon who would not consent to be set free ? Such figures, however, do but faint- ly represent the sinner's state, and his indiffer- ence to the proposals of mercy. Look around on the walls of your prison, and before yon, and see the instruments of death which are prepared against the day of your execution. Look, O ! look to the Saviour and turn to the strong holds ye prisoners of hope. 2. We press this claim still further upon you from a consideration of the dig- nity and excellence of him who makes it. He is the Saviour of the world, u the judge of the quick and the dead at his appearing." This is the august personage who is calling your attention. He who made the world, who is the former of your bodies and the father of your spirits. He is saying to AZARIAII CLARK. 51 you, " Behold I stand at the door and knock." Nay, it is the only Saviour of sinners — " the only name under heaven given among men whereby we must be saved," it is he who has loved sinners with a love of pity, and even laid down his life for them, that is now addressing you in his prov- idence, in his gospel, and by the operations of his spirit, saying — " Behold I stand at the door and knock." Now as you must respect such dig- nity and excellence of character, and venerate such high authority, we adjure you in his name — " see that ye refuse not him that speaketh, for if they escaped not who refused him who spake on earth, much more shall not we escape, if we turn away from him who speaketh from heaven." Once more. 3. We press the Saviour's claim upon you, from a consideration of the blessings which he has to bestow. They are well expressed in the invitations which he gives. " Incline your ear and come unto me, hear and your soul shall live." On the last day, that great day of the feast, Jesus stood and cried, " If any man thirst let him come unto me and drink." It is salva- tion, eternal salvation, which he here offers. It is happiness such as " eye hath not seen, nor ear heard, nor even entered into the heart of man to conceive." Happiness did we say ; nay, it is rather " an eternal weight of glory." It is what you now need, and will continue to need through all the boundless ages of eternity. Now ivill you, can you spuru such blessings from you ; can you bar the door of your hearts against such a per- sonage, and on an errand to you in which you are so deeply interested ? If indeed you do disre- gard Christ in this endearing attitude, addressing you in such condescension and love, you will 52 A SERMON BY, &€•*- do well to ask, " How shall we escape if we neg- lect so great salvation !" Listen, O listen, to the Saviour s notice — : " Behold 1 stand at the door and kuock" — Obey his call and accept the gra- cious offers which he makes, and then indeed will fee come in and sup with you and you with him, ON FILIAL PIETY. A SERMON, ,,/' BY SETH WILLISTON, Pastor of the First Presbyterian Church in Durham* EXODUS XX. 12. Honor thy Father and thy Mother ; that thy days may be long upon the land which the Lord iky God giveth thee. In the ten commandments we have a summary of our duty to God and men. To indicate this they were written on two separate tables ; the first table, without doubt, comprehending those commandments which directly related to the du- ties which we owe to our Maker, and the second, the duties which more directly relate to our neigh- bours and to ourselves. If this operated as any reason for their being written on two separate ta- bles, then there is no doubt but that the fifth com- mandment stands the first in the second table of the law. And. what could be more suitable than to give it this place ? Among all the command- ments of the second table, the fifth has the first hold upon us in the order of time ; and is second to none in its importance. The text, which has just been read, cannot, I think, be useless to any of us ; but it has been chosen more particu- larly for the benefit of those who are in that peri- od of life which is denominated childhood and youth. To render the passage profitable, it will be suitable first to explain the duty which is en- joined ; and afterwards bring into view some in teresting motives to enforce the duty. ~54 A SERMON BY I. Let us seek to understand the duty requi- red in the fifth commandment. It is comprehen- ded in these words : Honor thy father and thy mother. Observe — it is not said, honor thy fa- ther and despise thy mother : But the command- ment is, honor thy father and honor thy mother. Though the father holds the first rank in the gov- ernment of the family, still the mother sustains equally the parental relation, and is associated with the father in ruling the house : the children are therefore required to honor them both. For children to honor their father and their mother, will imply such things as these : 1. A respectable treatment of their parents ; by which is meant, that they shall treat them with that reverence and respect which are due from inferiors to their superiors. It is a divine com- mand, Thou shalt not revile the gods, that is, the rulers. And this implies an obligation to treat them with respect. Though the husband does not sustain a rank as far above his wife, as the parent does above his child ; yet even the wife is required to reverence her husband. Sarah is in- troduced in the scriptures of the New-Testament, as a pattern for her spiritual daughters, in that she obeyed Abraham, calling him her lord. — The apostle brought her into view, for the pur* pose of shewing that she treated her husband with great respect. And her respectful treat- ment of her husband, will serve to reflect light on that filial respect which God requires from chil- dren towards their parents. A respectful beha- viour of inferiors towards their superiors in age, is very strikingly pointed ou); in that injunction, L'evit. xix. 32. " Thou shalt rise up before the hoary head, and honor the face of the old man." SETH WILLISTOff. 55 What a contrast to this injunction was the con- duct of the children of Bethel, who mocked the prophet, crying out, " Go up, thou bald-head, go up, thou bald-head !" Children are under obligation always to use respectful language in speaking to their parents ; and also in speaking of them when they are not present. Children who honor their father and mother, will observe not only respectful words, but also respectful conduct. Every body should be treated with good manners, but our parents with the best. The following is not the least im- portant of the resolutions of the immortal Ed- wards : Resolved, Never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye ; and to be especially careful of it with re- spect to any of our family. 2. Honoring our father and mother, most un- doubtedly implies the rendering of obedience to their commands. While children are under age, and dwelling in their father's house, they are placed both by the laws of God and men, under the immediate rule of their parents. That obedi- ence is one tiling included in the honor which children are to give to their parents, is perfectly clear from the apostle's application of this com- mand in the sixth chapter of his epistle to the Ephesians : " Children obey your parents in the Lord." He then uses the very words of the com- mandment : " Honor thy father and mother." The parents are to command and the children are to obey. Nobody would think those children honored their parents who did not submit to their 56 A SERMON BY commands. Honoring our parents, not only im- plies obedience, but a ready and cheerful obedi- ence. Servants are required to be obedient to their own masters, not answering again. The obligation to obedience is not less binding on children than on servants. Are servants requi- red to be universally obedient ; so are children : " Children, obey your parents in all things." — Col. iii. 20. If children are to obey their parents only when they think it best, they make them- selves and not their parents, the rulers of the family. Nothing short of a conviction, that their parents have bidden them to do what their Crea- tor has expressly forbidden, should induce them to disobey their commands in a single instance. We will now suppose a disagreeable case ; and with such cases our apostate world abounds. — " My parents," says a certain child, n are not amiable ; but are most manifestly such characters as are condemned by the word of Grod : Am I bound to honor and obey them ?" Yes, I answer, you are nevertheless bound to honor and obey them. Although they may be unamiable and wicked, still they are your parents. In this in- teresting relation they stand to you, and you must treat them respectfully, just as we are bound to treat magistrates with respect, even when they are not good men. The apostle Peter takes up such a case in relation to servants, as the one which we have supposed relative to children ; and the following is the result of it. " Servants be subject to your masters with all fear, not only to the good and gentle but also to the froward." The un worthiness of the person who sustains the relation of magistrate, master or father, does not destroy the relation itself, and of course does not SETII W1LLIST0X. 57 free us from obligation to yield respect and obedi- ence. If we adopt a contrary sentiment, we set all government in the family and in the nation afloat ; as we leave it with every citizen, servant, and child, to determine whether his rniers, his mas- ter, or his parent, be possessed of such a sharac- teras to entitle him to be obeyed. 3. The honor required to be paid to parents, supposes it to be the duty of children to respect their counsels and admonitions, after the age of mi- nority has terminated. The relation of father and son is not dissolved 911 the day the son becomes of age ; tho ? being of age, he may now, in a sense in which he might not before, " speak for himself." Young men and young women, when they come to be of age ? are greatly inexperienced in the things of the world. They need counsellors. And who will naturally care for their welfare like their parents, whose experience must certainly be greater than their own ? Parents must be monsters in wicked- ness, to be without natural affection. There is commonly nothing which lies nearer their hearts than the prosperity of their children. If this ten- der affection be reciprocated by children, they will advise with their parents concerning all their important movements when they are entering up on active life. And when they do not follow the advice of their parents, their conduct will be such as to evince that they recede from it with great reluctance. 4. Another thing, to which we are obliged by the fifth commandment, is the affording of support to our parents in their advanced age, if they should then need it. The divine Lawgiver him- self must certainly have known what duties he enjoined when he said, Honor tkv father and tfiii 6 58 A SERMON BY mother. Hear the comment which he made on this commandment when he appeared in the flesh : H For Moses said, Honor thy father and thy mother ; and, whoso curseth father or mother let him die the death. But ye say, if a man shall say to his father or mother, It is Corhan, that is to say, a gift, by whatsoever thou mightest be profited by me : he shall be free. And ye suf- fer him no more to do aught for his father or his mother; making the word of God of none effect through your tradition which ye have delivered." Mark vii. 10 — 13. According to this unerringex- planation of the commandment, it appears ; that the most liberal donation to the most pious use, will not free children from their obligation to maintain their aged and dependant parents. The Lord hates robbery even for burnt offering. The indispensable obligation of children to af- ford temporal support to their parents, should they become dependant in their circumstances, is ■plainly taught in PauPs first epistle to Timothy, in the place where he speaks of the obligation of the Church to afford temporal relief to its needy members. In this connection he says, "But if any widow have children or nephews, let them" (i. e. the children and nephews,) "learn first to show pi- ety at home, and to requite their parents : for that is good and acceptable before God. — Let them re- lieve them, and let not the Church be charged." 1 Tim. v. 4, 16. By this passage we are taught, that children cannot pretend to piety, except they are willing to relieve the wants of their aged pa- rents. We are also taught, that such relief- is not to be considered by them as a gift, but rather as a partial remuneration for that support which was SETH WILLISTON. 59 afforded them in their helpless childhood. The apostle calls it a requiting their parents. Having imperfectly explained the duty which the text enjoins, I shall now II. Bring into view some interesting motives to enforce the duty. The duty of children to honor their father and mother is enforced hy such motives as these : 1. It is right. This is the motive by which the apostle urges the duty, Eph. vi. 1, " Chil- dren obey your parents in the Lord : for it is right." There are certain things, which, in dis- tinction from others, are right in themselves.— They have a moral fitness ; they appear beauti- ful, and this is one of those things. The contra- ry of this would be hateful in the extreme. There are no children who have become so hardened against their parents, but that they can discover the unamiableness of their own conduct, when they see it exemplified in others. Let a disobe- dient child go into another family where the chil- dren answer their parents roughly and impudent- ly, and where, refusing to obey parental injunc- tions, they follow their own notions ; — let him stand a silent spectator of this scene, and he will be deeply impressed with the unloveliness of it. It will be a wonder, if for the moment he does not resolve, that he will never again treat his parents after this manner ; or perhaps he will rather be induced to think he never could have treated them so disrespectfully ; so contrary to all fitness and propriety. Let this same youth visit a fam- ily of a different character, where the children ren- der a cheerful obedience to their parents, treat ing them with all possible respect and good man- ners, and he will be constrained to say, " let me 60 A SERMON BY do as I will, these children do right. This is truly a lovely family !" 2. The second motive by which I shall urge a compliance with the requisition in the text, is this : It must be complied with in order to please GocL By this motive does the apostle inculcate filial piety in his epistle to the Colossians. Ke says, •• Children, obey your parents in all things : for this is ic ell- pleasing to the Lord." We may know that for children to honor their father and mother is well-pleasing to the Lord, else he would not have required it — else he would not have written it with his owu linger on a table of stone., and then have commanded it to be put into the ark, and placed i'n the holy of holies. If this com- mand had not been pleasing to God, he would not have sprinkled it with the precious blood of his own Son, to preserve it pure and entire. If my youthful hearers will be at the trouble to read the 25th chapter of Jeremiah, they will be onvinced, that the God of Israel has great com- placency in filial obedience. In that chapter we have the story concerning the Rechabites utter- ly refusing to drink wine, out of their respect to rise command of Jonadab their father. The story closes with this expressive language : "And Jer- emiah said unto the house of the Rechabites, Thus saith the Lord of hosts, the God of Israel, Because ye have obeyed the commandment of Jo- nadab your father, and kept all his precepts, and done according to all that he hath commanded you ; therefore thus saith the Lord of hosts, the God of Israel, Jonadab the son of Rechab shall not want a man to stand before me for ever." — Let the children here be reminded that in order to please God, this and all their other duties must be done with uprightness of heart ; for He search- SETH WILLI STON, 6i eth all hearts. Is this no motive with children to honor their parents ; that short of this, it is im- possible for them to please (rod ? Is it of little consequence in their view, whether the great and glorious GU)d be pleased, or whether he be provo- ked to anger ? 3. The third motive by which I shall urge & compliance with the duties enjoined in the fifth commandment, is this ; It is pleasing, very plea- sing to parents. "My son," says the parent, a if thine heart be wise, my heart shall rejoice, even mine." Hearing the instruction of a father, and giving honor to the mother, is an essential part of that religion which will make the hearts of pious parents to rejoice. And there are no parents, whether pious or not, who do not feel pleased to have their children respect and obey them. Parents can have no pleasure in disobe- dient children. " A foolish son," says the word of God, " is a calamity to his father." And a constant course of disobedience to parents denom- inates a son, in a high degree, foolish. The fa- ther of such a son hath no joy — at least, he hath none in his child. But the pleasure which pa rents have in obedient and virtuous children, is very great. They are their crown and their joy. If piety towards Grod be united with their filial obe- dience, their parents are indescribably blessed. Considering how great is the obligation of chil- dren to promote the happiness of their parents, the motive which I am now urging ought not to be without its weight on their minds. Let all who sustain the filial relation know assuredly, that if they would please and happify their pa- rents, they must give them the honor which is enjoined in the commandment 6* 62 A SERMON BV 4. A close attention to filial duties, not only promotes the happiness of the parents, but equal- ly pro motes the happiness of the children them- selves. They who most implicitly obey their pa- rents,uot only make them happy parents, but they also make themselves happy children. This is the way to ensure the smiles, instead of the frowns of their parents : and this is the way to make their own conscience their friend. Subordina- tion in a family prevents those jars which dis- turb domestic peace. When the parents com- mand and the children obey, then things go on in their natural order. This makes children dou- bly happy, to what they would be by living in a state of continued disobedience. If then my young friends you would render yourselves hap- py, obey your parents while you live under their command ; treat them with respect as long as they live : and if in old age they need your help, af- ford it to them with all cheerfulness. 5. I must not omit the motive to enforce filial duties, which is annexed to the injunction in the commandment. " Honor thy father and thy moth- er, that thy days may he long upon the land which the Lord thy God giveth thee." The apostle Paul takes notice of this explicit encouragement which is given in the fifth commandment, to stim- ulate children to filial duties ; he calls this the first commandment with promise. It is one of the threatenings denounced on the wicked ; that they shall not live out half their days. We have reason to believe that this threatening is often ver- ified in the case of wicked and stubborn children. And on the other hand ; that those children who have complied with the divine requisition, to honor their father and their mother, have often SETH WILLISTON. 63 been blessed with peculiar favor, and have lived long on the earth. In this, among other ways, does God set his seal to his commandment, that it is holy and good. 6. Those children, who according to the com mandment, honor their father and their mother, have more reason to expect God ivill give them children of a similar character, should they in their turn become parents. " Them that honor me," says the Holy One of Israel, "I will honor." There is no reason to doubt but that God often bestows the honor on them who have honored him in such a way as to manifest his approbation of that particular good work which he designs to re- ward. Thus it is said, " Blessed is he that consid- ered the poor ; the Lord will deliver him in time of trouble." And again, "With the merciful thou wilt show thyself merciful." So on the other hand, the Lord may punish some particular sin by some particular evil, which will serve clearly to point out the thing with which he is displeased. The man- ner in which God punished the man after his own heart, was exceedingly calculated to remind him of the very thing wherein he had transgressed. And have not those children, who are disobedi- ent to their parents, great reason to fear, that God will punish them in kind,by giving them chil- dren who shall tread in their steps ? If we should suffer our aged parents, who are dependant, to w ant the comforts of life, through our covetous- 11 ess, we should have reason to fear that God would harden the hearts of our children against u s. Let this motive have its weight : If we wish t o be happy parents, let us first learn to be sub- missive and dutiful children. 7. Another motive to urge compliance with the 64 A SERMON BY duty enjoined in the text, is the example of our blessed Saviour. His example is perfect in ev- ery thing. And what was the example which '*e set us in the relation of a child P He was most manifestly a filial and obedient child. At twelve years old we find him in the temple, hearing the doctors and asking them questions. Even then his human mind seems to have been greatly ex- panded. He was wiser than his teachers, and had no doubt attained to a higher pitch of knowl- edge than his parents : yet this superior knowl- edge did not destroy the subordination of the child : " He went down to Nazareth and was subject unto them." This filial spirit was not lost when he became a man — he retained it to his dying day. Before this, he had taught the duty of children to support their aged and dependant parents ; and now he exemplified what he had taught. He made provision for the permanent support of his mother by committing her to the care of his bosom friend, even the disciple whom Jesus loved. " And from that hour that disci- ple took her to his own home." See John xix. 25 — 27. Would we be like Jesus himself, let us, every one, honor his father, and also honor his mother. To all the motives which have been brought into view, to give weight to the preceptive part of the fifth commandment, suffer me to add : That there are tremendous curses denounced on those who disregard it. Look at the following passages, and you cannot mistake the feelings of the Most High towards those who disregard the commandment, to which your attention has now been called : Exod. xxi. 17 ; " And he that curseth his father, or his mother, shall surely be SETH WILLISTON. 65 put to death," Beut. xxvii. 16 ; " Cursed be lie that settetii light by his father or his mother : and all the people shall say, Amen." Pro v. xxx. 17 5 " The eye that mocketh at his father, and despi- seth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." The curse which fell upon Ham, who, in- stead of honoring, mocked at his father, is a dread- ful illustration of the meaning of these holy de- nunciations. The foul stain is not purged from his posterity unto the present day. Irom what has been said on the duty of chil- dren to their parents, several inferences will arise, 1st. AYe learn the duty of parents towards their children. If Gr'od has made it the duty of chil- dren to honor their father and mother, then he has, no doubt, made it the duty of the father and mother to render themselves worthy of that hon- or. If it be asked how they are to do this— let these two things be observed : First, Let the pa- rents scrupulously obey the laws -of God, whose dominion includes both them and their children. Parents can hardly have a face to reprove and punish their children for not obeying their laws, when they take no heed to obey the laws of God. How does that father degrade himself, who uses profane language before his son — or who openly violates the law of the Sabbath. His child breaks the fifth commandment, and is punished ; and that by his father who trifles with two other com- mandments which stand before it. Hoes the gov- ernment of such a parent appear dignified as it ought ? Hoes it appear that it is the evil which he sees in his child that excites his indignation, and arms his hand with the rod of correction ? Secondly, Let parents see to it, that their gov- ernment over their household is for edification 66 A SERMON BY and not for destruction. The apostle gives thk direction, Eph. vi. 4; " Fathers provoke not jour children to wrath ; but bring them up in the nurture and admonition of the Lord." It great- ly lessens our dignity as parents, when the spirit of this injunction is not regarded. The good of our children, and not the gratification of our un- comfortable feelings, should direct all our re- proofs and corrections.* 2dly. It is inferrible from this subject,that fam- ily government implies in it something more than merely giving parental advice. If an essential part of that filial honor, which is to be rendered to parents, consists in obeying them, as we have shown, then there is no doubt, that an essential part of parental duty must cousist in commanding and ruling. Eli advised his children well ; but he was condemned because when his sons made themselves vile be restrained them not. It is an ifispired proverb, " The rod and reproof give wisdom." Paul in one of his epistles describes a man qualified for the bishop's office, as one that ruleth well his own house, having his children in subjection with all gravity. The Supreme Pa- rent has put authority into the hands of earthly parents, and has commanded them not to withhold needed correction from their children. As we have derived our authority from Him, so to Him * Although the gratification of these angry feelings should not be the thing which excite? the parent to seize the rod ; yet if in any case the child should think this had been the exciting cause, he has no right to cast reproach on his parent, and resist his authority. This can be ea- sily inferred from Heb. xii. 9, 10; " Furthermore, we had fathers of our flesh, which corrected us, and we gave them reverence : shall we not much rather be in subjection to the Father of spirits, and live ? For they ver- ily for a few days chastened us after their oxen pleasure ; but he for our profit, that we might be partakers of his holiness." Children are un- der obligation to give reverence to their earthly parents, though they sometimes chasten them after their own pleasure, instead of doing it for tkeir profit, as they always ought to do SETH WILLISTON. t>7 we must render an account for the use which we make of it. 3dly. From attending to this subject, we are led to discover the easiest, surest, and indeed the only way, to bring society into a happy and flourish- ing state. Order and subordination must begin in these little domestic societies, from which all the greater societies are formed. A good Federal or a good State constitution will not make society orderly and peaceable, unless we have good reg- ulations in our families. Let parents knew their place and let them fill it ; let children yield a willing subjection ; let this be done in all our fam- ilies, and it will give a new complexion to society. 4thly. From the great stress which the scrip- tures lay on the duty which we owe to our earth- ly parents, we are naturally led to infer the great obligation which we are under to our Father who is in heaven. " A son honoreth his father, and a servant his master ; if then I be a father, where is mine honor ? and if I be a master, where is my fear ? saith the Lord of hosts. " Surely if it be our duty to honor and obey our parents, who are fellow mortals, and who are either entirely sinful, or at least sinfully imperfect, how much greater must be our obligation to honor and obey our Cre- ator, who is at an infinite remove from all sinful imperfection ! In the last place : this subject affords matter for deep humiliation to us all. We all either now sustain, or have sustained the relation of children to parents. The duties which be- long to this relation are clearly pointed out in the word of God, and they commend themselves to our conscience as being reasonable : but how far short have we come of a perfect performance of these duties ! 68 A. SERMON BY, &C. Let those of us who have left the parental man- sion, look back and view the sins of our childhood. How often did we act against the spirit, and against the letter of the fifth commandment! — How often did we grieve the hearts of those pa- rents to whom we were under so great obligation ! We cannot live our childhood over again, that we may manifest to our parents how sincerely we regret that Ave were not better children. Many of those parents whose hearts we pained by our childish and youthful follies, are forever gone from the earth. It is not needful that they should be called back to the earth that we might have opportunity to confess our faults to them. Our sins against them, are still greater sins, when considered as committed against our Father in heaven. To him let us confess these and all our other sins. If we do this, he is faithful and just to forgive us our sins, and cleanse us from all un- righteousness. Let those of you who are yet young, and who are still living with your parents, be excited by this subject to examine yourselves, whether you do not greatly transgress the fifth commandment. Bo you honor your father ? and do you also hon- or your mother? Are you obedient? are you respectfnl ? Do you take the fifth commandment as the rule to regjttlate i our conduct towards vour parents ? Hoes this commandment bear on your minds with the weight of divine authority ? Let me entreat you to ask God for help to do what he has required of you. If any of you are convinced of a great neglect of filial duties, be exhorted to repent and reform immediately. To be a stub- bora child for one more day, is to be for one more day what you ought not — what you must not h^ ! REGENERATION. A SERMON, BY BERIAH HOTCHKISS, A. M. Pastor of the Preshyterian Church in Greenville- JOHN 1. 13. Width were born, not of blood, nor of the will of the flesh, nor of the will of man, bat of God, Since the fall of man the depravity of the hu- man heart is so notorious, that all denominations of professing christians are agreed in believing it needs a change, to prepare mankind for an intro- duction into the kingdom of heaven. But in what that change consists, there are various opinions in the christian world. It will be needless to ex- amine or enumerate this variety. The scriptures alone give light on this infinitely important sub- ject. Whatever is necessary to be known in a mat- ter of such consequence, is there plainly, faithful- ly, and fully delineated. Its importance is as- serted by our Lord. u Verily, verily, I say unto thee, except a man be born again, he cannot se$ the kingdom of God." The nature of this change is described in various passages interspersed in the bible. The words which have been read as the foundation of this discourse, are full to' the purpose. The Evangelist having described the person of Jesus Christ, says verse li, " He came unto his own, and his own received him not." These were the Jewish nation, the on- ly covenant people of God. Though they gene- rally rejected him, yet there were a few who re- 7 70 A SERMON BY ceived him. Of them it is said, " But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." The difference between them and oth- ers, is noticed in the text. " Which were born not of blood, nor of the will of the flesh, nor of the, will of man, but of God." Here this change is figuratively described, by a natural birth, in which we begin a new state of existence. With this agrees the description given by the apostle. ". Therefore if any man be in Christ, he is a new creature : old things are past away, behold all things are become new." In the text the apostle, gives us first, a negative view of the subject ; and secondly a positive one. " Which were born not of blood." The most pious parent conveys no grace to his child. Our Lord says, " That which is born of the flesh is flesh." The apostle having spoken of the conversion of the Ephesians*, says of them, they " were by nature the children of wrath even as others." He adds, " Nor of the will of the flesh." The carnal heart while in its unrenewed state puts forth nothing but sinful ex- excises. The apostle saith " The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is ad- ded " Nor of the will of man." The most pious minister of the gospel can convey no grace to the hearts of his unregenerate hearers. The apostle saith, " I have planted, Apoilos watered, but God gave the increase ; so then neither is he that planteth any thing, neither he that watereth ; but God that giveth the ipcrease," The apostle then proceeds to show what is the positive cause of this change. " But of God." Here the work is ascribed solely to divine agency, BERIAH HOTCHKISS. 71 What is proposed at this time, is an inquiry into the nature and cause of that change, in which men are born of God. In treating upon this subject it will be observed: That the limits of a single sermon will not admit of a lengthy discussion, hence only a few sketch- es will be given at this time. In that change in which men are born of God, two things, distinct in their nature, yet inseparable in their operation, are included. The iirst is God's work in changing the heart, and the se- cond is the sinner's act in turning to God. The first is commonly called Regeneration, and the other Conversion. I shall take a separate view .of each. I. I proceed to notice Regeneration, or God's work in changing the sinner's heart. The neces- sity of regeneration lies in the depravity of the heart. All allow the heart to be depraved, but different opinions prevail respecting the degree. Some say it is greatly depraved ; but there is re- maining some degrees of native goodness. Oth- ers suppose mankind " are dead in trespasses and sins," and that "every imagination of the thoughts of the heart are only evil continually," and that i{ there is no fear of God before their eyes." If the former opinion is true, it may with propriety be asked what need there is of a divine operation to make a " new creature, so as all things shall be- come new," when there is some real goodness in the heart ? Nothing more would be needful, but the influences of divine grace, to increase, and perfect, a good work already begun, as it would be difficult to show the need of regeneration, so it would be equally difficult to say in what it con- sisted. If the heart be partially good before re- 72 A SERMON BY generation, how many additional degrees of grace are necessary to constitute a renewed man ? Why regeneration is needful, and in what it consists, are questions which no ^rmiiiian has ever yet been able to answer. I proceed to observe, 1. Regeneration consists in a change of heart- By the heart I mean the will, or disposition, in distinction from the understanding. In regener- ation no new natural faculties are given, neither are the old ones enlarged. It is the heart only, or the disposition which is changed. If the nat- ural powers of the mind were wanting, nothing more would be necessary, than light communica- ted to the understanding, to constitute the new man. Painful experience teaches us this is not a truth. Many able speculators, even in theology, continue enemies to God, while others of smaller abilities become his hearty friends. As depravi- ty lies only in the will, it is the heart only needs a change. The good seed was sown " in an honest and good heart. " Simon was told " Thy heart is not right in the sight- of God," 'and the Eunuch was told, u If thou believest with all thy heart. thou may est," An apostle saith " With the heart man believefli unto righteousness." Our Lord said unto the Jews, " Ye will not come unto me," The last invitation in scripture is, " And whoso- ever will, let him take the water of life freely." 2. Regeneration is effected by divine agency* It has been noticed already that the heart of man by nature is totally depraved. As such it is en- mity to God. While it remains such it grows no better. The most powerful means have no ten- dency to soften the heart. No degrees of light let into the understanding will change the will. The preaching or the example of Jesus Christ, BERIAH HOI CHI did not convert the Jews. This change is every where in scripture attributed to divine power.— " Thy people shall be willing in power." The text says christians are " born of God." Paul calls regeneration u the r'eife of the Holy Ghost" James saith " Of his own will begat he us with the word of truth." Paul saith to christians, '" We are his workmanship created in Christ Jesus, unto good works." That mankind are not regenerated by any commir tion to the understandings is evident from a con- sideration that most natural men while in a state of nature are as capable of receiving if, as those who are renewed. Paul says/'The natural man re- ceiveth not the things of the spirit of God for they are foolishness unto him, neither ean be know them, because they are spiritually discerned.. But he thatis spiritual judgeth all things." 3. Regeneration is an instantaneous chai Some have supposed the natural heart, under the use of means will grow softer, until its enmity will give way, and it will yield to the force of truth. This however is found, as has been ob- served already, not to be true. ' Sinners under deep awakening may be greatly alarmed, and! powerfully restrained, yet the opposition of the heart to God's real character is not in the abated ; but the more strongly excited. Nothing but an almighty power can subdn cause it to submit to God. This rlon ianeously. There is no medium cjf ; tween the . exercises of a heart of stone, ai beart of flesh. After the n i :ven, there are degrees of growth in grace, ■•* of the just is as the shii to tut - 7* ?4 A SERMON BY But there was a time when the first holy exercise took place. 4. Regeneration is an imperceptible change. We are not conscious of any external agent opera- ting upon bur minds, either good or bad. We are sensible of our own views and feelings, and may be sensible they are different from what they once were ; but we do not know who was their author, or how we came by them in any other way,but hj examining their tendency. When Ad- am was created he rose from non existence. He had sensations and ideas which were to him be- fore unknown. By the help of his reasoning powers he could perceive he must have had a Creator, who had formed him for those percep- tions and sensations. But the work of creation was performed, before he was thus capacitated to act and think. So in regeneration the su bject has new views, new desires, new hopes, and new joys, He is a new creature. " Old things are passed away and behold all things are become new."' But the Divine Author has finished his work, be- fore these views exist. " The wind blowetli where itlisteth, and thou nearest the sound there- of, but canst not tell whence itcometh, nor whith- er it goeth, so is every one that is born of the spirit" 5. Regeneration is unconditional. There are gracious promises made to the Church of God, that it shall be continued, and be enlarged by the conversion of sinners. But there are no promi- ses made to sinners individually, while continu- ing in a state of enmity to God, and rebellion against him ; should it be objected Christ says " Ask and it shall be given you, seek and ye shall find^ knock and it shaj] be opened unto BERIA1I HOTCHKISS. 75 you." I answer these are not promises of renew- ing grace to unrenewed sinners ; but spiritual blessings to saints, who ask in faith, seek in sin- cerity, and persevere in duty. For God to promise renewing grace to sinners in consequence of any thing which they performed, while in a state of total enmity to God, would be a toleration to sin and an encouragement to its con- tinuance. It would be inconsistent with the perfect holiness of his nature. Were God to promise renew- ing grace to the sinner on any condition, to be per- formed by him, while continuing such, it would be of no service to him. He would never perform the requirement. They wish to escape future pun- ishment, and obtain future happiness ; but they do not desire a new heart. This consists in ha- ting sin, and loving God. This no unrenewed sinner, continuing such, ever exercises. The scripture is very plain on this subject. — 4i Not by works of righteousness which we have done, but according to his meicy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." " Who(God)hath saved us, and cal- led us with an holy calling ; not according to our works 5 but according to his own purpose and grace, which was given us in Christ Jesus, before the world began." I should now proceed to notice the second head of this discourse, were it not for an objection of- ten made to the view already given. That God is the sole author of regeneration, and that it is wholly owing to an act of Almighty power. The objection is this — if God be the sole agent in regeneration, then what has the sinner to do ? and what propriety, or encouragement, in the use of means for his conversion ? U H U! II ? it will n answer, leans, to lay God undt »ti 5 to t. The exei total 9 God, cannot be pleasing to him, anient to him to best favor Nor is thai any enco- nt to any efficacy It has already been observed, es of light let into the understanding tendency t, ie sinner's heart ; on the contrary t3 ly the true character of God, and the nature : truth is held op to the sinner's View, e enmity of the heart rises against it. It will- be found a truth rhe more faithfully, and clearly, the apos- tles and prophets pre Lad, the more they were enraged against them. This was true of our Lord himself. /" v ye seek to kill me, a man ft aath told you the truth which I heard f] tl." The reason are the fol- ing:— !«. It is God's usual way, to renew the sinner's heart in view of divine truth. James saith, " Of his own 'will begat he us with the word of truth )■ ' Paul saith, "So then faith coinetliby hearing, and hearing by the word of God." Peter 'says,— " Being born again, not of corruptible seed ; but of incorruptible, by the, word of God which liveth and abideth forever." God can as easily re the most ignorant heathen, as the most awakened sinner in a gospel land. E ntrary to all Lis other proceedings. I note BERIAH HOTCHKISS, 77 but he formed light first, and then eyes to see it. He did not create man, and then form a world for him to live in, but he first formed the world, and then Adam to live in it, so God deals in a moral sense. He did not send the Holy Ghost to renew the hearts of the heathen, and then send the apos- tles to preach to them the gospel. He first sent the apostles to proclaim the mercy of God to a sinful world, by the gift of his Son, and then sent the spirit to change their hearts, and dispose them to receive the Saviour, offered to them in the gos- pel. This is the way God is now dealing with the heathen world. He sends missionaries to preach the gospel to the Heathen, and then in view of divine truth disposes their hearts to re- ceive it. In this way he will bring on the glori- ous millennial day. In this way he is dealing with sinners in gospel lauds, in the present day.™ He raises up faithful ministers to preach the gos • pel in its purity, and then disposes sinners to at- tend to the word spoken, and impresses their minds with a view of its importance, and disposes their hearts to receive the truth in the love there- of! This being God's usual way of bringing sin- ners into his kingdom, there is no reason to ex pect he will renew the hearts of sinners while liv- ing in the neglect of those means, nor is there any ground to hope they will be saved, while they are inattentive to the use of those means which he hath appointed, and in the use of which he brings sinners to the knowledge of the truth. 2. As this is the way God uses to enlighten the sinner's understanding and prepare the sinner's, heart for the reception of the gospel. So it is the only way for the new heart to exercise itself aright when it is given, Were God to regenerata 78 A SERMON BY an ignorant unenlightened heathen, there would be no object on which the exercises of the renew- ed heart could centre. He would hare no know- ledge of the true God, and consequently could not love or worship him. He would have no know- ledge of a Saviour, and hence could not believe in him, or trust in him. He would have no know- ledge of the gospel, and consequently could not receive its doctrines, or venture his eternal all upon that foundation which (rod has laid in Zion, for the hope of sinners. He could not trust its gracious promises, and say, i6 1 know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him." He could not say, " Thanks be unto God for his unspeakable gift." In such a case the exercises of the renewed heart-must lie dormant ; and there could be no such thing as u growing in grace and the knowledge of our Lord and Saviour Jesus Christ." This would be equally true of a stupid sinner regenerated under the gospel. Having nev- er. seen the just demands of that law by which he is condemned, nor the awful danger to which he is exposed for its breach, he could not see the inestimable value of that blood which atones for ftin, nor the love of God in the gift of his Son to save a ruined world. He never could adore the grace of that God who had plucked him as a brand from the burning, and made him a trophy of free grace. He could not join the song of the redeemed around the throne, " Saying with a loud voice, worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.' 7 II. I now proceed, as was proposed, to take a view. of the sinner's act in turning to God. This- BERIAH HOTCHKISS. 79 is commonly called Conversion. Regeneration is God's work in giving the new heart : Conver- sion is the exercise of the creatures heart in turn- ing to God. This change in scripture is compared to opening the eyes of mankind. Thus the Sa- viour spoke to Paul, " Delivering thee from the people, and from the gentiles, unto whom I now send thee, to open their eyes, and to turn them from darkness to light, and from the power of Sa- tan unto God." Paul saith to the Ephesians, " The eyes of your understanding being enlight- ened, that ye may know what is the hope of his calling, and what the riches of the glory of his in- heritance in the saints." The sinner's eyes are now opened to behold moral beauty, of which he never had a glimpse before. This does not con- sist in new speculative views of objects, and truths, never seen before ; but iu beholding their beauty and glory. Formerly he might have had convincing proofs of the character of God, and truths of the gospel, but it was a painful discove- ry. It only tended to excite the enmity of his heart toward (rod more strongly. His holy char- acter, as a sin hating, and sin punishing God, rendered him an object of disgust, and he dread- ed the idea of being in his hands, and at his dis- posal. But now his heart is changed, and his views are different. God appears to him a glori- ous being. His perfections shine with resplen- dant beauty. His holiness appears lovely. His law requiring the supreme love of all his creatures, which before excited his hatred, now appears just, and good, and absolutely necessary to preserve order in the universe. His enmity to it now sub- sides, and he is willing to be under obligations to obey its just demands, God's government ex- 80 ^ SERMON BY tending to all creatures, and all events, directing them in all cases according to the counsel of his most holy will, and in such a manner as shall promote the highest glory of God, consisting in the greatest degree of general good, appears to him, not only as matter of admiration, hut of complacency and delight. He can truly say, * The Lord reigneth, let the earth rejoice, let the multitude of isles be glad thereof." He sees God every where. He sees him in the works of crea- tion. He can say with the psalmist, " The hea- vens declare the glory of God, and the firmament sheweth forth his handy- work. Hay unto day uttereth speech, and, night unto night sheweth knowledge." In view of the moral character of God and his infinite worthiness to be loved, and obeyed, he sees the infinite evil of sin. Its un- reasonable nature and destructive consequences rentier it odious in his view, and give him a realizing sense of its ill desert, and of his own unworthiness, on its account. Contrasting his own vile character with the holy character of God, he sinks to nothing in his view, and lies low in the dust before God. All hopes of salvation from any of his own doings are now entirely gone. He now says with the apostle, " I was alive without the law once ; but when the commandment came sin revived and I died." In view of the holy character of God and the infinite evil of sin, he becomes a true penitent. — He confesses his sin before God. He " abhors himself, and repents in dust and ashes." He ac- knowledges the justice of his condemnation, and says, " Against thee, thee only have I sinned, and done this evil in thy sight,that thou mightest be justified when thou speakest, and be clear BERIAH HOTCHKIN. 81 when thou judgest." He is now reconciled to the character, law, and government of God, and feels that it would be infinitely desirable, to have the breach made between him and God healed, and that God would become his reconciled God and Father, and his unchangeable portion, in time and eternity. He sees he has nothing of his own to make atonement for sin, but that he lies justly exposed to the curse of the divine law, His only hope is in the free grace of God in Christ, and his only plea is, " God be merciful to me a sinner." His heart is now prepared for the reception of the gospel as revealed in the plan of salvation by Christ Jesus. This opens to his view 7 with won- der and delight. He beholds the Saviour as God and man, united in one person, and in" our stead working out that righteousness hj his perfect obe- dience which the law requires, and by his death making that display of God's displeasure with sin, which the penalty of the law demanded, and in that manner removing all obstacles out of the way of the sinner's reception to divine favor. He sees that " God can be just, and the justifier of him which believeth in Jesus." He hears the gospel proclaiming this solemn truth, " That God was in Christ reconciling the world unto himself; not imputing their trespasses unto them." He sees Jesus standing, and crying, saying, " If any man thirst let him come unto me and drink* — And him that cometh to me I will in no wise cast out." This to him is " Good tidings of great joy." This is just such a Saviour, and such a way of salvation as he wants. It is every way answera- ble to his case. He fully believes the sacred re- cord, and trusts in what Christ has done, and 8 82 A SERMON BY God has promised. As a guilty creature he ap- proaches the throne of grace, and casts himself at its footstool. He confesses his sin, renounces his own righteousness, and begs for mercy, in and through the merits and mediation of Christ Jesus. He gives up himself with all which he has unre- servedly to God. He promises, by the grace of God assisting him, to yield obedience to his law. He desires "to be found in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righte- ousness which is of God by faith." The sinner having given himself to God, feels the importance of living to the glory of him, who died, and gave himself for him. While he en- deavors to obey divine commands, he sensibly feels the remaining depravity of his own heart, and is humble before God on its account. He is diffident of himself, and endeavors to live near to God. He strives f? to work out his own salvation, with fear and trembling." He, in lowliness of mind, esteems others better than himself. He reads the scriptures with peculiar ease. " His delight is in the law of the Lord, and in his law doth he meditate day and night." Divine truth contained in the bible to him is precious. " More to be desired than gold, yea than much fine gold : sweeter also than honey and the honey comb." He becomes a constant worshipper of God. His closet is the witness of his daily devotion, and he loves to pray to his Father who seeth in secret. He," if circumstances will admit, is a constant worshipper of God in his house, and in the as- sembly of his saints. He loves to hear the preaching of the word, and the more faithful, and heart-searching it is, the greater pleasure he re« ceives* BERIAH HOTCHKIN. 83 He is " not ashamed of the gospel of Christ," but makes a public profession of it, and unites himself with his people. He desires to have his lot with them, and considers it a privilege, to be under their watch and care. As a christian he loves all mankind, and wish- es their good. He possesses that charity which suffereth long, and is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily pro- voked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, be- lieveth all things, hopeth all things, endureth all things, never faileth. Under the influence of this divine temper, he is just in his dealings with all mankind, giving every one his proper due. He has compassion for the poor and afflicted, and seeks their relief. He forgives even his enemies, if such he has, and can heartily pray for them. In a word, he is a devoted christian, making the glory of God, and the good of his fellow men, the great business of life. Having given a brief description of that change in which men are born of God, I would observe it is not essential that the process abovementioned should have taken place in the exact order that hath been noticed. As to the particular mode of divine operation, there is a great variety. The best of saints give different accounts of the exer- cises of their minds. Some have been made the subjects of great agitation of mind. They have had distressing terrors, and elated joys. Others have been operated upon in a more silent way. Though there is a variety in the manner of di- vine operation, yet it is believed there is a uni- formity in the thing wrought. It is believed, what 84 A SERMON BY is above delineated, contains the great essentials of that work, in which men are born of God, and in which " Old things pass away, and all things become new." The subject will be concluded with a few brief reflections. 1. Have any of us been made the subjects of a saving change, let us ascribe all the glory to God. It is owing to his mere mercy that we have been distinguished from others, and while they are go- ing to ruin, we have been brought to good. The apostle has set this subject in a very clear light. Speaking to the Ephesians he says, "And you hath he quickened, who were dead in tresspasses and smsi" He goes on to describe their natural state, and concludes by saying " And were by nature the children of wrath even as others." He then goes on to show the way in which they were brought out of this state. (i But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, By grace are ye saved." Are auy of us the subjects of this great work, let us not ascribe any thing to ourselves. Let us learn to be lowly and humble before God, and feel ouf obligations to live devoted to his service. Let us pity others who are in the gall of bitterness, and bond of iniquity, and pray earnestly to God that he would extend the same grace to them, which we hope we have experienced ourselves. 2. Let none entertain a hope of themselves who live in open known transgression of diviue com- mands, or in the careless neglect of religious or social duty. Those who are in Christ Jesus are created unto good works, which God hath before ordained that we should, walk in them. Many BERIAH H0TCHK1N. 85 are building upon a supposed conversion wrought at a particular time, but who are now living in an almost total neglect of every christian duty. Our Saviour saith, " But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life." That supposed change which is not ac- companied with a holy life is spurious, and worse than none. 8. Learn the importance of making just dis- tinction in those exercises of mind which are sup- posed to be wrought by the spirit of God. There is reason to fear there are some spurious conver- sions in the present day. Many persons have been made the subjects of great terrors of mind, and have been suddenly relieved in an extraordi- nary manner. This from the unusual manner of its operation, has given them full confidence that it is divine, and from the spirit of God. Some at such times have had wonderful dreams, which have had a great effect on them, and filled them with joy. Others in distress have had supposed bodily, or mental views, of the Lord Jesus Christ, as hanging on the cross and bleeding for sinners, or seated on a throne, and looking on them with a smiling countenance, or speaking to them, and assuring them of his favor. Others under great agitation of mind, and perhaps praying for deliv- erance, have had comfortable passages of scrip- ture brought to them, such as, " Hon be of good cheer thy sins are forgiven thee" or the like, which they have supposed were from the spirit of God, and which have given them great joy. I shall not enlarge upon operations of this nature, as they are numerous, and varied, in the present day, 8* 86 A SEItMOK BY I have observed that change in which men are born of God is not a revelation made to the under- standing of new truths not made in the bible ; but a change of heart wrought by the power of the Holy Ghost, in which mankind are brought to behold old truths already revealed, and see their moral beauty and glory. It is a discovery which no natural man can ever make. An apostle hath set this matter in a clear point of light. u But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, ueither can he know them, because they are spi- ritually discerned. But he that is spiritual judg- eth all things." By this passage of scripture it appears no natural man is capable, while contin- uing such, to receive those communications made in regeneration. Here I inquire what is there in the things above mentioned, which one is not as capable of seeing or hearing as another? Has he had a dream which deeply impressed his mind with joy, or sorrow ? Who is incapable of such an impression ? Has he seen Christ Jesus, and heard him speak ? Who is incapable of such a discovery? Thousands saw his person here on earth, and heard him preach, yea, were "aston- ished at his doctrine," whose hearts were never re- newed by divine grace. Has he when in great distress of mind had a comfortable passage of scripture brought to his mind, which has afforded him gnat joy. who is not capable of such a com- munication ? May it not be the work of the great rnemy of mankind, to deceive the person and com- fort him with a false hope ? Should it be said Sa- ian is not able to do this, and he will not meddle h the Bible, I answer, this is not true. When lie attempted to tempt our Saviour, he BERIAH HOTCHKIK, 87 was not afraid of scripture ; but was able to use it to inforce bis proposal, and say, " For it is written." If tbe Devil was capable of quoting; scripture to deceive Jesus Christ, and actually did do it, why is he not equally able, and dispos- ed, to do it in the case of mankind ? The true christian under the influence of the spirit has a new heart, a right taste given to him, whereby he beholds the glory and beauty of the divine char- acter, and is led to love God for the perfections of his nature, and devote himself to his service. He does not need, stimulating to duty, by strong impulses made upon the imagination, or new re- velation not contained in the Bible. What is al- ready revealed is sufficient for him. 4. Learn what inquiries mankind are to make to determine whether they are born of God. No subject is of greater importance than this, as our eternal all depends upon it. Our Lord hath said, " Except a man be born again, he cannot see the kingdom of God." What are your views of the being, character, law, and government of God ? W bat are" your views of the persoji, char- acter, and work of the Lord Jesus Christ? What are your views of the doctrines, and plan of the gospel? Are they such as are revealed in the scriptures? And what effect do those- discove- ries make upon your hearts ? Do they produce love to the character of God ? To his people as bearing his divine image? To his cause in the world, in opposition to the kingdom of Satan ? — Have you given yourselves to God? Are you striving to follow the example of him, " who went about doing good ?" If these questions can be answered in the affirmative, you have reason to hope you have been " born of God," and are 88 A SERMON BY the subjects of a saving change, in which " old things are passed away, and all things become new." You who feel interested in the subject have no doubt been hearing with attention, and self application. It is hoped what has been said already, may give you assistance in a matter of such infinite importance. Should any gain satis- fying evidence they are born of God, let them give the glory due to his great name. Let them not feel their work is done, but " Forgetting those things which are behind, and reaching forth unto those which are before, press toward the mark, for the prize of the high calling of God in Christ Jesus." Let them lay aside every weight, and the sin which doth so easily beset them, and let them run with patience the race that is set before them, looking unto Jesus the author, and finisher of our faith." Let them hear him saying, "Be thou faithful unto death, and I will give thee a crown of life." 5. It is probable there are some present whose hearts have not been wrought upon by the spirit of God but are in a state of unregeneracy. Your case is awfully dreadful and you may well be alarmed. " He that believeth not is condemned already, and the wrath of God abide th in him." You are momentarily exposed to the execution of God's holy law. Should any say we cannot help ourselves, it is God's work to change the heart, till that is done we cannot come to him or accept the offers of the gospel. To such a person I would propose the following question. Should a person found in arms agaiost the person and government of his lawful prince, be subdued, and by law be con- demned to die for his rebellion, and whose Prince BERIAH HOTCHKIN. 89 was making the offers of pardon and protection, if he would confess his fault, ask forgiveness, and swear allegiance to his person, but whose hatred was so great he should refuse to accept the gra- cious offers, and plead his utter inability to com- ply with the proposal. Should he ask you what he could do in such a case, what would you say to him ? The answer you would give to him, is the same which ought to be given to yourself. — There is no difficulty in his case but the want of a right disposition, and there is no other in the case of the sinner. " Ye will not come unto me that ye might have life." The scripture gives all needful direction. "Re* pent ye therefore and be converted that your sins may be blotted out." " Believe on the Lord Je- sus Christ and thou shalt be saved. Come unto me all ye that labour and are heavy laden and I will give ybu rest." " Humble yourself in the sight of the Lord and he shall lift you up." " And the spirit and the bride say come. And let him that heareth say come. And let him that is athirst come. And whosoever will, let him take the waters of life freely." O* Mr, Hotchkin's name is spelt Hotchkiss in the first twelve pages of this Bermon, and was not discovered until printed, CHRISTIAN LIBERTY, A SERMON, / BY L. E. LATHROP. JOHN VIII. 31, 32. If ye continue in my words, then are ye my disciples in- deed ; and ye shall know the truth, and the truth shall make you free. These words were addressed by our Saviour, to those Jews who believed on him, when, as he taught in the temple, he was endeavoring to raise their views from legal ceremonies and carnal or- dinances, and to fix them upon the spiritual na- ture of that kingdom, which he came to establish, and which consists in righteousness and peace and joy in the Holy Grhost. He teaches them that a conformity to his doctrine is necessary to establish their character as his disciples, and se- cure to themselves the rich blessings which he had power to confer through the knowledge of that truth, which he came to reveal. He came to deliver man from a most unhappy servitude; and whomsoever the Son shall make free, he shall be free indeed. He was anointed to open the prison doors to them that were bound, to preach deliverance to the captive and to pro- claim the acceptable year of the Lord. He pur- chased and proclaimed deliverance from the cap- tivity of sin, and he offers and has power to con- fer a liberty more to be desired than the fading splendors of an earthly crown or the transitory treasures of an earthly kingdom. A liberty, the influence of which will be felt not only in time. 92 A SERMON BY but in eternity ; which affect not merely the body, but the soul — releasing it from the grovelling pur- suits — the degrading influence and the endless wages of sin, and directing its energies to the at- tainment of a happiness that shall never cease, of a glory that shall never fade away. It is highly important that, as we proceed in the consideration of the subject before us, we should keep it steadily fixed in our minds, that the liberty which our text brings into view and of which we are particularly to discourse, is promis- ed to the real disciples of Christ and to them only. A claim to the character of a disciple of Jesus is to be established by a submission to the authority of his word— an undeviating adherence to his sa- cred and unerring precepts. If ye continue in my word then are ye my disciples indeed ; and ye shall know the truth, and the truth shall make you free. * My present design in discoursing from these words of our Saviour, is briefly in the 1st Place, To shew in what true liberty con- sists. 2d. To shew by illustration derived from facts within the compass of every man's observation or experience, that mankind are actually in a state of bondage — And 3d. To exhibit the influence and efficacy of the christian religion as a system of divine truth, in releasing men from that bondage to which they are subject, and introducing them to the enjoy- ment of real liberty. I, In what does true liberty consist ? We are to consider liberty chiefly as it re spccts the moral nature of man, and with a more special reference to his understanding and will, his conscience, his conduct and condition. L. E. LATHROF. 93 The freedom of the understanding consists in the absence of all restraint upon the exercise of its legitimate powers — It implies a power of sus- pending its decisions, of impartially canvassing the evidence pertaining to whatever subject may be presented for its investigation, and "of delibe- rately forming conclusions in accordance with the principles of rectitude, made evident by sufficient testimony. Without the ability to suspend the decisions of the understanding in regard to those subjects immediately connected with our happi- ness, until we can have opportunity to weigh the full force of evidence presented ; or if seduced and governed by prejudice or passion, we are thereby prevented from yielding to the authority of evidence and deciding according to what it de- clares to be truth — -our understandings are not free. Does not our reason often yield to the se- ductions of passion, or give way to the force of prejudice ? And if so, are we, as to the exercise of our understandings, in possession of entire and absolute liberty ? Even that ardent desire of knowledge implanted in the breast of man may possibly, and perhaps often does, subject him to a kind of servitude which is incompatible with the free and unrestrained exercise of his understand- ing in the use of its legitimate and peculiar pow- ers. For it may lead him sometimes to form pre- cipitate conclusions and hurry him into danger- ous mistakes. It may lead him to take up with mere probability for demonstration. A liberty of suspending our judgment may preserve us from error but not from ignorance. The desire of knowledge is one of the strongest and most na- tural desires of man. But a mind naturally eager to obtain know- 9 94 A SERMON BY ledge cannot be said to be free, unless those re- straints which prevent the attainment of its ulti- mate object are removed. It may be at full liber- ty to pursue its investigations and inquiries : but without a guide, and without light from some source to conduct it to the discovery of truth, it must remain enshackled with ignorance and error. It is not free, without an ability derived from the source of truth, to judge of those objects with the knowledge of which, its highest happiness is im- mediately connected. The will is free, when exercised in perfect ac- cordance with the decisions of an enlightened and well regulated understanding. The will may be governed entirely by irregular passions, and direct the choice in opposition to the dictates of reason. It is not then free. Men may know the right and yet pursue the wrong. Passion may prompt to the pursuit of that which the judgment condemns. Whether men may not be free in the choice of that which they know to be wrong, and which the understanding does not approve — is not the question now before us ; but merely wheth- er the existence of any power which leads them to pursue error in opposition to what they know to be truth, and what their judgment sanctions, is compatible with real liberty. And we think it will be readily admitted that that volition is not free which is exercised in contradiction to what the understanding declares to be right. Con- science, which consists in a union of the under- standing and will considering an object as just or unjust, is free when it follows the proper exercise of the understandingin determining what is right, and accords with the will in approving and pur suing what appears to be just, and avoiding error L. E. LATHROP. 95 and injustice. When conscience slumbers amidst repeated and known transgressions, there is a suspension of its liberty, or an entire want of it. Actions which the understanding in the exercise of entire freedom would not approve and which the will, acting in accordance with its dictates would not choose,conscience,if free, will condemn. Liberty as it respects the conduct consists in such a power over our senses as to enable us steadily to pursue the dictates of a free and en- lightened conscience, in defiance of whatever in- fluence may be interposed to allure us into a con- trary direction. Men who " know the right and yet thQ wrong pursue," do not appear to possess real liberty. A man is free in regard to his condition when he possesses the power of actually choosing what- ever may be most beneficial to him, and of obtain- ing the object of his choice. He is destitute of freedom when confined to a condition incompati- ble with the possession of those things which are the objects of his choice. A man who knows that it is appointed unto men once to die, and is yet, through fear of death, all his life time subject to bondage ; or one who would seek a refuge from sorrow or disgrace in the embrace of death, while death flies from his embrace, is not in possession of real liberty as to his condition. He is rather free, who is able to say with Paul, I have learn- ed in whatever situation I may be placed, there- with to be content, and in the language of Him, who came "to preach deliverance to the captive," to say from the heart " thy will be done." This is the spirit of true piety ; and this is the spirit which properly belongs to the real disciples of Christ, who continue in his ward, and upon 98 A SERMON BY whom he confers the glorious liberty of the sons of God. Having now endeavored briefly to shew the na- ture of real liberty as it regards the moral nature of man, we proceed in the lid. place, To shew by illustration, derived from facts within the compass of every man's ob- servation or experience that mankind are actual- lv in a state of bondage. We cannot but applaud the efforts and admire the heroism of men who struggling for freedom from the usurpations of an earthly tyrant, assert- ing their rights as men, and claiming their prop- er rank in the scale of human dignity and privi- lege. But when man has thrown off the bondage of liis earthly oppressor and can deride his fury and his frowns, he is still a slave. To whom ? Not k> his fellow man ; but to himself — a slave to his ambition, his vanity, his pride, his avarice and his vices — a slave to sin. Enamoured as he may be of freedom from the oppressions of his fellow man, here is a bondage which he seems to love, here is a degrading servitude which ensnares and enchains him. For an illustration of the fact we need only to look into society and observe the endless disquietudes, the restless ambition,the un- satisfied desire, the insatiable avarice the woun- ded pride and the degrading vices which prevail. Mow often do we behold the understandings of men conducted to results which are palpably er- roneous, and how often choosing what the delib- erate exercise %>f their reason does not sanction — and how often do we behold them approving things that are not right or excellent, and pursu- ing the dictates of passion in defiance of every L. E. LATHROF. 97 principle of rectitude, and, as to their condition, in a state of perpetual disquietude ? Look at the votary of ambition striving for pre- eminence among his fellow men — and whose pri- mary object is power. To secure its attainment, he employs a variety of means, and not unfre- quently without any respect to the principles of rectitude. He enlists in his service all the influ- ence which he can command. And whether he is tortured with the fear of disappointment, or an- imated by a prospect of success, still you may see the chain that binds him. His ruling passion, whether gratified or not, holds over him an undi- vided empire, and sways him as with a rod of iron. To accomplish his purposes, he is per- haps forced to servile compliances ; he has to flatter the pride of one, to feed the vanity of anoth- er — to subserve the interests of this man and yield to the caprice of that — to counteract rival claims, to repel the assaults of envy, to encoun- ter the malice of enemies, and to guard against the fickleness of friends. Still he is urged for- ward by a power apparently irresistible. He finds no resting place. When one object of his ambition is fully attained, another presents itself. He pursues it with the same untiring diligence, ia subjection to the same slavish fears, and in bond- age to the same restless anxiety and solicitude. The heights of ambition, once gained, are sur- rounded by dangers ; and the successful votary may be as much enslaved by the fear of falling and the desire of retaining his elevation as he was to the passion for gaining it. He is still a slave. But all are not alike ambitious of power, or en- slaved by the desire of it. Yet it will be found on examination, that all are carried captive by 9* 98 A SERMON BY some prevailing passion proceeding from a heart under the influence of sin. Observe the individual continually burning in- cense at the shrine of his own vanity. He is ac- customed to think of himself more highly than he ought to think, and his chief desire is that others should think so too. For the gratification of this prevailing desire, to which he is in absolute bond- age, he is perhaps forced to toil with unwearied assiduity in around of external parade and for the exhibition of false outward appearances. That he may be flattered, he is forced to become a syco- phant and flatter others. The desire of raising the opinions of others to the standard of his own, enslaves him, and yet he is generally subjected to woful disappointment. Thus he is subjected to the double servitude of keeping up appearances above the reality and also of ungratified desire. Pride has enslaved the whole race of man. It has caused and is daily causing innumerable evils to individuals and society. Its baneful in- fluence pervades all classes and is felt alike in the palaces of the great and the cottages of the poor. Unsanctified nature has seldom, if ever, been able to throw off its dominion or resist its power. It is a most fruitful source of disquie- tude and discontent* It tortures its victim with the envy of that excellence which it cannot reach and with a restless and uneasy disdain of those whom he may have left behind him. It is pride which makes men attach an inordinate value to whatever advantages they possess, and yet fills them with perpetual disquietude because they see others in possession of greater. It therefore brings them into captivity to the desire of rivalling and then of surpassing others. It has not unfrequent- L. E. LATHROP. 99 ly driven men to acts of desperation, of cruelty, of resentment and revenge, fraught with the most unhappy and distressing evils. What calls man to the field of honor and of blood, in defiance of his better judgment and in contradiction to all goo I principles ? It is his pride. Whence arise the wasteful expenditure and wanton extravagance which have so often reduced families to want and involved them in wretchedness ? Whence come much of the envy and evil speaking — the collis- ions and ill temper between neighbours, the fac- tions which prevail in society and destroy its peace ? Pride produces either directly or indi- rectly most of these evils. And in the heart of man as it is by nature, its dominion finds no re- sistance. It overpowers and oppresses reason, perverts the understanding and holds men in ab- ject servitude to its power. Avarice makes men slaves. Its demands are insatiable. The love of money is pronounced to be the root of all evil. While some have coveted it, they have erred from the path of rectitude for its attainment, have fallen into temptation and in- to a snare and into many foolish and hurtful lusts, whose end is perdition. Desire without enjoy- ment, competency without contentment, success without fruition and without thankfulness, mark the character of the avaricious man. However great may be his possessions, he never has enough and is always disquieted by the insatiable desire of, more. Some are enslaved by their vices. The liber- tine may boast of his freedom from the salutary restraints of virtue— and contemn the sacred au- thority of religion and stifle the voice of con- science. But still he is obliged to rack his inven- tOO A SERMON BY tloo for the gratification of pampered appetites ? and when indulgence has produced satiety, and excess has corrupted all the fountains of temper- ate enjoyment and made him the victim of disease — prostrated the energies of his constitution and impaired the powers of his understanding — he wonders at the infatuation which has hurried him onward through forbidden paths into the embrace of woe. He finds that he has been a slave to his carnal appetites and passions, which without re- straint, become the most cruel tyrants and the worst enemies of man. Consider the votaries of Mammon. How r great is their number, how abject is their servitude ! Me is called the god of this world, and he holds his empire wherever the footsteps of man are seen. Under various disguises he holds out deceitful charms to allure desire, to pervert the affections and ensnare the feet of mortals. Thousands and millions are his victims. Who is not or has not been at some time or other carried captive at his will ? The service of the tri^e and living God, who made and preserves us and whose service is perfect freedom, is neglected in obedience to his authority. Revolted man is held in silly dotage on created things, careless of their Creator. And while he is taught that he cannot serve God and Mammon, he voluntarily renounces the former, or blindly and presumptuously attempts both at once, and thus brings himself into subjection to an attempt at performing what is impossible to be done. Naturally all are in bondage to the spirit of this world and appear to feel themselves obliged to act in conformity to its maxims,its fashions and opinions. Yet devotion to the world is absolute L. E. LATHROP. 101 servitude. It obliges men to think and to act in subserviency to its authority. Instead of appealing to the eternal principles of rectitude,or to the au- thority o( conscience and of God, whose counsels are unerring and under the direction of which true freedom is bjily to be found,they are obliged to ask what are the opinions of the world, what estimation it may form or what sentence it may pronounce. And yet the opinions of the world are capricious and fluctuating as the wind : and the different es- timates which different persons may form of the very same character or action are often as vari- ous and unlike as the faces which they wear.— The votary of the world obliges himself to strive for objects, which often in their very nature are unattainable. His hopes and fears, his expecta- tions and desires are all fastened upon the world, and that too a world of vanity and caprice, the fashion of which passeth away. Now when we survey the condition of men as it actually is, we may gather from actual observa- tion, sufficient proof that all are captives to the prevailing influence of some inordinate desire, some ruling passion, some predominant power by which they are actually enslaved and to which they are brought into a degrading subserviency. And what if this servitude to ambition or avarice, to pride or vanity, to the influence of passion, the dominion of vice, or the spirit of the world may appear to be voluntary and not imposed by any power which can defy resistance. Yet this does not alter the fact that their votaries are still in bondage. The captive may hug his chains and call it freedom, but still he is a captive. Survey the character and condition of man by the light of revelation and you find him in bond- 102 A SERMON BY age. You learn that sin hath come upon all men, and that whosoever committeth sin is the servant of sin. You learn that the heart of man is deceit- ful above all things and desperately wicked. Out of it proceed evil thoughts, adulteries, murders, thefts, covetousness, wickedness, deceit, lascivi- ousness, an evil eye, blasphemy, pride, foolish- ness. All these things come from within and de file the man. Is not this a true representation ? Is it not of universal application ? Who has been all his life time free from evil thoughts ? Who has not witnessed all around him the evil effects of covetousness? " Every days re- port of wrong and outrage with which earth is filled," tells us that man is in captivity to the law of sin. Who will deny that he is a sin- ner ? It is indeed an unpleasant picture ; but here is a point of universal relationship, in which man is obliged to acknowledge kindred with his felloe man. Now no force of reasoning can prevail against the plain representations of scripture in regard to the condition and character of man. Their truth is abundantly supported by the history of our race, by the observation and experience of all. — Whatever any individual may alledge in regard to the innocence of his life, the purity of his in- tentions, or the general rectitude of his conduct, it remains a truth that his heart is depraved, and that he is in some way or other enslaved by the desires, the affections, or the lusts and passions, which proceed from it. Where then shall he look for deliverance? Does he not desire it? If not,then he loves sin ; and al- though this may be true,yet it is both his duty and his interest to endeavour to throw off its dominion L. E. LATHROP. 108 and resist its power. For however pleasant may be its present gratifications, or however welcome may be the servitude to its influence which it im- poses, still its end is destruction ; its pleasures but for a moment and its wages, death. III. Let us then consider the influence and effi- cacy of the christian religion as a system of divine truth, in releasing mankind from their bondage — and conferring upon them real liberty. " Ye shall know the truth and the truth shall make you free." The christian religion, which our Saviour came to reveal and establish, forms a system of divine truth — which furnishes an un- erring rule of conduct to those who embrace it — and promises the necessary aid of divine influ- ence to assist them in the observance of it. Those who follow his directions, or continue in his word are his disciples indeed. — They shall know the truth, and them, the truth shall make free. By the truth as it is here used, we may understand the whole system of christian doctrine.* But God be thanked that ye who were the servants of sin, have obeyed from the heart that form of doc- trine which was delivered unto you. Being now made free from sin, ye have your fruit unto holi- ness — and the end everlasting life. The apostle Peter speaks of the Gospel being preached with the Holy Ghost sent down from heaven. Christ confers freedom by the knowledge oC his truth — accompanied by the influences of the Spirit. To gain the unrivalled freedom which he be- stows upon man, there must be a submission to the authority of his word and an adherence to his * Rom. viii. 104 A SERMON BY sacred and unerring precepts. By his authority, we are instructed to prefer each other in honour, not to think of ourselves more highly than we ought to think, and in whatever situation we may be, therewith to be content. By his sacred au- thority, we are required to live soberly, righteous- ly and godly, to do justice, to love mercy and to walk humbly with God, The truth as it is in Jesus, says the apostle to the Ephesians, if ye have ever learned it, is this ; That ye put off concerning the former conversa- tion, the old man, which is corrupt according to the deceitful lusts ; and be renewed in the spirit of your minds ; and that ye put on the new man, which after God, is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another. Be ye angry and sin not ; let not the sun go down upon your wrath. Neither give place to the devil. Let him that stole, steal no more ; but rather, let him labour working with his hands the thing that is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which ie good to the use of edify- ing, that it may minister grace unto the hearers. And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption. Let all bitterness and wrath and anger and clamor and evil speaking be put away from you, with all malice. And be ye kind to oue another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Such is the truth of the Son of God. And were its authority acknowledged and its heavenly influence cultiva- ted, it would make us free indeed. Then should L. E. LAT&ROP. 105 we be set at liberty from the endless disquietudes, the restless ambition, the unsatisfied desire, the insatiable avarice, the torturing envy, the wound- ed pride and the degrading vices which prevail. How different are these from the maxims and precepts which Mammon prescribes for his unhap- py votaries. How unlike the spirit of this world to which fallen man is in bondage. An adherence to the moral precepts of the gos- pel, confers freedom from the servitude of error, because they are all founded in truth. The mor- als of Seneca, the philosophy of Socrates or Pla- to may contain many things that are excellent ; but still they partake of human imperfection ; still they want the sanction of divine authority. And wanting this, they cannot secure us from the fear of mistake, from the possibility of error. — But the truth which the Son of God reveals is pure, and it has power to set men free from the captivity of error and from the fear of it, to re- lease them from the servitude of their lusts and passions which war against the soul and from the thraldom of sin and its woful penalties. Our glorious Redeemer came to seek and to save that which was lost. The world groaned under the empire of sin. Apostate man felt its influence as he still feels it in all his nature. He was and still is enslaved by its power. It cor- rupts his affections, defiles his thoughts, mars his enjoyments, subjects him to death — to death eternal. From its bondage and its woes, deliverance was not to be found in an arm of flesh. But in the fulness of time the Son of God came travelling in the greatness of his strength, and by the offering up of himself, he opened the way for our deliver- 10 106 A SERMON BY ancefrom the oppressive burdens and the endless woes of sin. He ransomed man from its servitude. He opened the prison doors to them that were bound and proclaimed liberty to the captive. He triumphed over the powers of darkness and rose victorious over death and the grave. Ascend- ing on high, he led captivity captive and gave gifts unto men. The triumphs of our ascending Lord were graced with rich and invaluable gifts to man. For he sent down the Holy Spirit to reprove the World of sin, of righteousness and of the judg- merit He conferred upon all that believe on his name and continue in his word the full and free pardon of their offences, obtained for them justifi- cation in the sight of God, a character of holiness and a title to eternal life. And that which he gives impoverishes not himself; for it pleased the Father that in him all fulness should dwell. And these great and boundless blessings, he still offVis, antj confers upon all who will accept them. To all he extends the offer of freedom from the captivity of sin that worst enemy and most cruel tyrant of man. He has already achieved for man the victory over his oppressor, he has purchased freedom for him at the price of his own blood and man is invited in the exercise of faith and repentance to throw himself into the extended arms of his Deliverer and be free. And this is freedom indeed. Then man is no longer in bon- dage to sin. He is thence forward released from the slavery of his passions,his envy and his pride, from the authority of this world's fashions and maxims and raised above a subjection to their power. He may feel their influence, but he knows where to seek for deliverance, he knows that his Deliverer is almighty, that He is ever near to all U E. LATMROP. 107 that call upon hitn in truth, and is a very present help in every time of need. The deliverance which Christ has obtained for his followers from the power and condemnation of sin is complete. Whosoever believeth in him shall not perish but have eternal life. Whoso- ever believeth in him and continues in his word is released from tfie present servitude of sin as well as from its future penalties. For the law of the Spirit of life in Christ Jesus says the apostle, hath made me free from the law of sin and death. Sin shall not have dominion over you, for ye are not under the law but under grace. Whatever may be the believer's inward conflicts or his outward tribulations, and although he may perceive a law in his members warring against the law of his mind, yet he is able triumphantly to declare, £ delight in the law of God after the inward man. The Gospel is preached with tha Holy Ghost sent down from heaven. The Spirit gives effica- cy to divine truth in making it effectual to the emancipation of sinners from their bondage and introducing them into the liberty of the sons of God. The necessity of a divine and supernatural influence to produce that change, by which alone we are taught that we can be fitted for the king- dom of heaven, is evident. If men must be re- newed in the spirit of their minds, if the current of their affections must be changed, and old things pass away that all things may become new, how is this great and entire revolution to be effected ? By what instrumentality or power are we deliver- ed from the captivity of sin, created anew in right- eousness and true holiness and introduced into the glorious liberty of the sons of God ? It is by that blessed Spirit sent down from above, to con- 108 A SERMON BY vince us of sin, to apply the truth of the Sou, to enlighten the understanding, to purify the affec- tions and convert the soul unto God. Incredulous as men may be in regard to the agency of the Holy Spirit in turning them from darkness to light and from the power of Satan unto the living God, yet they themselves feel his sacred influences. But they resist them. Hence it is that so many remain in darkness, while the light is shining all around them — in chains, while freedom is proffered to their acceptance. Yet nothing ever did or ever will confer emancipation from the tjYSLiiny of sin but the Spirit of the living God sent down through the mediation of the Son. And if christians are not always in the full en- joyment of the light and liberty which the Gospel unfolds as the portion of the sons of God and the heirs of salvation ; if they still find themselves subjected to the dominion of inordinate pride or envy, ambition or avarice or any sinful passion or propensity whatever; it must be because they do not seek habitually and prayerfully, the guidance of that Spirit which has been graciously promised to teach them all things and to bring to their re- membrance the heavenly instructions of their gra- cious Redeemer. As many as are led by the Spirit of God, they are the sons of God, and if any man have not the Spirit of Christ, he is none of his. Where the Spirit of the Lord is, there is liberty. There is freedom from the dominion and the love of sin—from the servitude of all inordi- nate desires and hurtful lusts and passions which war against the soul and enslave and degrade its immortal powers. Wherefore, brethren, let us this day examine the state of our own hearts and see if we have L. E. LATHROK 109 verily been set at liberty from the captivity of sin, by the Spirit of truth. For if the Son of God hath made us free then are we free indeed. Not but that we may still feel the motions of sin in our members, but we no longer love it. We have learned to resist its power and it is by the grace &f God that we are enabled to do so. " Grace makes the slave a freeman " Grace brings salvation. Grace alone can give us the victory over sin and death, and open before us the prospect of an eternal release from their dominion. Here is " a liberty, unsung " By poets and by senators unprais'd M Which monarch's cannot grant, nor all the powVs a Of earth and hell confed'rate take away : " Which whoso tastes, can be enslaved no more.- " 'Tis liberty of heart derived from Heaven, " Bought with his blood who gave it to mankind, " And seal'd with the same token." A flight into His arms, " Ere yet mortality's fine threads give way," will secure it. Then shall ye be free indeed. Then and not till then, will ye realize that the gospel of our blessed Lord, which to thousands is but foolishness f is verily the power of God unto salvation ; that all religion is not vain ; that its present consolations are great, substantial and serene. Its influence will be felt not only in time, but in eternity, releasing the soul from intermina- ble despair and raising it to the blessedness and glory of heaven, 10* THE CURSE OF INDIFFERENCE TO THE CAUSE OF THE LORD. A SERMON, Delivered before the male Missionary Society of CoxsacJcie, Feb. 1^ 1824. REV. ISAAC NV WYCKOFF. Pastor of the Reformed Dutch Church at Catskill. JUDGES V, 23. " Curse ye Meroz, (said the angel of the Lord,) curse ye bitterly the inhabitants thereof ; because they came not to the help of the Lord, to the help of the Lord against the mighty. My Brethren, Assimilation to God is, in the light of the gos- pel, the duty and the ultimate destiny of man. — The endeavor to be like God is enjoined, not only by the mandates of correct and enlightened reason but by express precepts from the high authority of inspiration. " Be ye holy, for I the Lord your God am holy. Be ye therefore perfect even as your father in heaven is perfect." By this mo- tive too, the most generous virtues are encouraged : as in that famous precept of our Lord. " Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you ; that ye may be the children of your Father which is in heaven." The force of duty in the scriptures is this. — Fix your eye on the glorious moral attributes of God. Propose to yourself his matchless virtues as the standard of perfection, and the pattern of 112 A SERMON BY imitation. Rise from the (last and with a holy ambition aspire to be like him who is the Urim and Thuminim, the light and perfection of the universe. Is not this the truest and highest dignity of man ? What more perfect pattern can he choose? What nobler views can he entertain ? To what higher can he aspire, than to be conformed to him, whose excellence claims the admiration of univer- sal intelligence, and excites the adoring hallelu- jahs of the heavenly world ? This, this is the destiny which the gospel pro- poses. It exhibits the subject of its gracious in- fluences, as growing in grace and knowledge and as he passes onward to his eternal home, giving evidence of progressive assimilation to the image of God. And it contemplates a period in the consummation of his destiny when every one of the qualities which made him unlike his Maker and Redeemer shall be destroyed in the alembick of death — and conformed in every feature of his character to the likeness of his Saviour, he shall stand perfect in Zion before God. This conformity may be contemplated in three aspects. It is seen in the perfections of the soul. These are naturally earthly, and sensual, hut in this assimilation they become spiritual and tend- ing towards heaven. It is seen in the purposes of the will. These, in nature, are in correspondence with carnal affec- tion, and directly opposed to the declared purpo- ses and precepts of God, but by this assimilation, they are brought into harmony and concurrence with divine designs, and the will exactly corres- ponds with the will of God. It is yet more evi- dently seen in the actions of the life> These ac- ISAAC N. WYCKOFF. 113 lions being the outward exhibition and accom- plishment of the purposes of the will, are natural- ly subversive of the authority of God and des- tructive to the happiness of man : but by this conformity to God, they establish his rule and kingdom, and promote the happiness of man. If then this is the dignity and ultimate glory of man, what shall we say of those who feel and act as though there w T ere no God to obey or imitate. Unhappy mistaken men ! How low are your views ! How wretched your destiny ! " When will ye be wise ?" But if this is the great duty of man, then what shall be said of those who refuse to be workers together even with God ? Here what the angel of the Lord saith. 4 * Curse ye Mcroz, curse ye bit- terly the inhabitants thereof ■; because they came not to the help of the Lord, to the help of the Lord against the mighty." My Brethren, I make no remark on the history of this place because every one that has read the triumphant song of Deborah, cannot have forgot- ten the victory which is celebrated. I shall only observe that, This passage from Deborah's epic song has the following parallels to the work of missions, which is the burden of our present exercise. 1. The cause which Meroz refused to aid was the Lord's cause : so is the cause of missions. 2. The opponents and enemies of Israel were mighty : — so are the enemies and obstacles of Missions. 3. It was the duty, honor and interest of every, tribe and city to aid the casting off the yoke of Jabin : so it is the duty, honor and interest of ev- ery christian to aid in casting off the yoke of Satan- 114 A SERM.ON BY 4. As a bitter curse was by God himself de- nounced against Meroz, so they incur great dis- pleasure in the sight of God who stand aloof from the cause of Missions. 1. The cause of missions is the cause of God. What is the object of missions, my brethren but to promulgate the knowledge of the charac- ter, claims, laws and government of God — and by doing this, to reclaim alienated and rebellious men to their allegiance — guilty men to repentance and a state of pardon and acceptance — sinful men to a state of holiness and conformity to the divine image — and as the result and consummation of all, to bring ignorant and degraded and miserable men, to a state of knowledge and dignity, and true, eternal happiness ? And is not this the evident and declared de- sign of God in ail the dispensations of his provi- dence and in all the announcements of his word. This was the vision of prophecy. It looked to a period when " the knowledge of Jehovah should cover the earth as the waters cover the sea.'* — This was most affectionately expressed by our Lord in our plaint of Jerusalem. " O that thou hadst known even, tSiou at least in this thy day the things which belong unto thy peace, but now they are hid from thine eyes.*" This was the direct injunction of Jesus Christ to his disciples. " Go ye into all the world and preach the gospel to every creature,'" And this too is the evident design of the providence of God, both in its more magnificent and its minute movements. What is the language of the fact that in the present time a 1 wide and effectual door of access to the heathen has been opened ? Is it not this. This is my cause saith the Lord. Go ve forward my ser>- ISAAC N. WrCKOPF. 115 vants and labor with all your might. Behold I go before you, not to Galilee but to the ends of the earth. And what is the meaning of the con- cussions and overturnings amongst the nations of the earth ? What mean these wars and rumors of which we hear ? Are they not the prophetic signals of the time, when he shall come by whom princes rule — when Me shall reign whose right it is to rule ? But on a narrower scale. Is it not the evident and acknowledged design of God, My Brethren, by individual prosperity to bring the in- dividual to a grateful acknowledgement of his obli- gations ? Is it not the design of affliction to humble its subject, to bring him to a sense of his depen- dence, to produce repentance for his sins (the cause of trouble and sorrow) to detach him from this world the object of his idolatry, and to fix his attention on eternal things and the preparation necessary to eternal happiness ? In a word, is it not the design of God, in his word and provi- dence to exhibit his glory, to disseminate the knowledge of himself, to reclaim the alienated, to subdue the rebellious, to restore the guilty, to purify the polluted ; and to communicate a hap- piness spiritual in its nature in its power of con- veying pleasure independent of the vicissitudes of man's earthly lot, and in its endurance unend- ing as eternity ? But this is definitely and most precisely the object of missions. The cause of missions is therefore the cause of God on earth. 2. The enemies and obstacles of missions are mighty. As it was with Israel under the yoke of the tyrant of Hazor, so it is now with the Lord's cause ; there are enemies within and without — they are numerous and they are mighty, and be- 116 A SERMON BY sides these there are other formidable obstacles and apparently insuperable difficulties. Great and various obstacles to this cause are found in the want of men^ and necessary funds in any degree proportionable to the demand. More than six hundred million of our fellow men, rational and immortal beings are sitting in darkness and in the region and shadow of death. All this vast as- semblage are the objects of missionary enterprize. If we should allow but one missionary to every ten thousand of this appalling number it would require an army of sixty thousand heralds of the cross to supply them. And if we should appor- tion but one hundred dollars as the annual sti- pend of each one, it would amount to six million of dollars. Who can consider this necessary number of men and this vast amount of indispen- sable funds, without feeling that this is a great difficulty, a most formidable obstacle. Distance of the scene of operation, difficulty of acquiring unwritten and barbarous languages, climates unpropitious to foreign constitutions, and the deep rooted inveterate prejudices of many hea- then, of all the seed of Abraham, and all the fol- lowers of the false prophet, present other classes of appalling and apparently insurmountable ob- stacles. But upon these we may not dwell. 3. Yet all the obstacles are nothing, compared with the baleful influence which the living ene- mies of the cause exert. If all in christian lands were friends to the cause, active, zealous and effi- cient, mighty as the obstacles seem, we might say to them in the beautiful apostrophe of the holy word. " Who art thou, O great mountain, be- fore Zerubbabel thou shall become a plain*" These enemies are half learned and heretical ISAAC N. WVCKOFF. 11/ christians at home and abroad, who, mixing re- vealed truth with the crude deductions of unsanc- tified reason, or with the doctrine of heathen phi- losophy become so enamoured of their vain fictions, as to oppose the propagation of the truth, with more fury and intolerant zeal than even infidels themselves. Amongst these enemies too, we must rank those who have gone amongst the heathen, through lust of filthy lucre and who oppose the progress of light amongst them, by invidious sug- gestions and false surmises, lest the purposes of their cupidity should be defeated and by the grow- ing intelligence of the barbarians their opportu- nity of imposing upon them should be destroyed. But the most formidable class of enemies is yet to be named. They are those who in ease, per- haps affluence at home, with cold and freezing apathy look on all the exertions which are made around them. When their aid is asked by the friends of missions they invent some false and tri- fling excuse. When they have an opportunity to speak to the disaffected like themselves or to the wavering, with solemn air they pronounce the whole " a wild scheme/' — they are afraid the funds will be embezzled by the agents and nev- er reach the heathen — or they suggest, that we had better take care of the heathen at home, be- fore w-e go abroad. This is the proper Meroz character. This is the foe most to be dreaded and deprecated. These are enemies in the camp and at home. These are the men who con- firm those who want a^pretext or an example to refuse — who stifle the noble purpose forming in many minds — wlro weaken the hands and discour- age the hearts of the most zealous and active, and give the avowed enemy the jusiest and broadest 11 118 A SERMON BY reason to scoff and to blaspheme. Every man my brethren, who considers all these things will feel with a heart almost desponding that the en- emies and the obstacles of the cause are mishtv indeed. 3. But it is a stimulating consideration,- that by how much more insuperable these difficulties appear, by so much greater is the duty and the honor and the interest of every christian to come up to the help of the Lord. It is the duty of the christian by the very necessity and urgency of the case. If he does not engage in it who will ? If he does not feel for the wretchedness of others, who shall feel ? If he does not value the inter- ests of immortal souls, who can be expected to value them ? If the disciple of Jesus Christ, if the servant of God will not advance to the cause o£ his Lord and Master where shall its advo- cates and supporters be found. Glance too at all the obligations of the christian to honor God in this holy enter-prize, and to benefit his fellow men. God has made him happy in a goodly heritage-— a civilized community — a christian land. God has blessed him with knowledge, and perhaps with plenty of this world's good. God has given liim the unspeakable gift — present consolations and tl>e prospects of eternal joy. God has com- manded him " to do good and to communicate, to do good to all men" — to love his neighbor. O what higher obligation, what more incumbent duty! And this too is his honor. "VI hen a christian stands forth surrounded with all the evidences of an efficient benevolence, then lie appears in the highest dignity of his character. Then he rises clearly above the level of the low earthly minded ISAAC N. WYCKOFF. 119 sensual and selfish multitude, who wrapped up in their own interests, cannot feel and cannot act for others. Then he rises to the exalted compe- tition of angelic minds, those glorious and benev- olent intelligences, who find their highest plea- sure in bringing '•' Glory to God in the highest," and in announcing " peace on earth." Nay, then the christian ascends in the scale of honor, to a holy and a blest assimilation to that matchless Be- ing, who is good, and does good — whose omnip- otent and unceasing agency is exerted iu the dif- fusion of joy to all sentient existence. Then surely this is his interest. To be like God in- volves the principles of the most exalted and per- manent interests of the soul of man. As God is ineffably happy in the communication of good, so his child draws his highest felicity from generous and successful exertions for the welfare of others. O how refined and exquisite must have been the pleasure of the patriarch Job. " For when the ear heard me, then it blessed me ; and when the eye saw me it gave witness to me because I delivered the poor that cried, the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing with joy. I was eyes to the blind, and feet was I to the lame : I was a father to the poor and the cause which I knew not I searched out." But if efforts for the tem- poral comforts of our fellow men react in gener- ous joy upon the soul, what then must be the heavenly gratification of being instrumental to their spiritual and eternal benefit ? What must be the holy joy of turning a sinner from darkness, of Seeing him exercise repentance and Taith and turning from dumb idols to the only living and 120 A SERMON BY true God. Ah ! My brethren, then does the christian's bosom swell with the delightful sym- pathies of angels round the throne, who rejoice with joy unspeakable and full of glory. Then he has a pleasure, firm, permanent and progress- ive to eternal joy. Now as a man's highest happiness and highest Interests are the same thing, so it is the highest happiness of every christian to come up to the help of the Lord in this best, holiest and most blest of causes. 4. But my brethren these ideas of duty and interest carry us forward to our last subject. If it concern us to seek our highest happiness, it concerns us at least equally to avoid the greatest wretchedness. If it is our interest and duty to labor for the approbation of God, it is at least equally so, to take heed, that we fall not under the displeasure of God by standing aloof from his cause. If Meroz was cursed because he regarded with iudiiFerrence and came not to aid in that warfare, which though commanded by a prophetic voice still had no more in view than deliverance from a tempora] yoke, shall not they be cursed, who re- fuse the divine, unequivocal and repeated com- mand to aid in breaking the yoke of a moral bond- age, and to deliver their fellow men from a vassal- ?jge unspeakably more degrading and destructive than the tyranny of Jabin, or Sisera his captain? Yes, my brethren, they are cursed, and they shall be cursed. 1. They are cursed with the reproach of incon- sistency aud hypocrisy. They pretend to favor the Lord*s cause but they oppose it. They pro- fess to be the disciples of Jesus but they refuse to ISAAC N. WYCKOFF. 121 obey his commands or to follow in his steps. The shame of their nakedness already appears. The opprobrium of their duplicity is as evident to man as it is offensive to God. 2. They are cursed, with utter barrenness of joy, and with many a pang of inward fear and remorse. They know not the pleasure of doing good but they feel the grindings and the cravings of a selfish spirit. They feel no blessed appro- bation of their own hearts of God within; but if they would confess it, they are tortured with ma- ny a misgiving and many a fear, lest their ill-sus- tained hope should end in despair. 3. They shall be cursed with utter forgetful- ness and disregard in a little while. No matter how great and respected they were on earth. Where is Meroz? It is lost on the map of its place — its name is mentioned no more. The curse of God has razed it to the ground and its inhabi- tants have perished. So shall it be with those. " The name of the wicked shall rot." Their memorial shall be blotted out from under heaven, or be remembered like Meroz only in connection with a reproach and a curse. 4. And O, they shall be bitterly cursed with shame and horror and malediction of heaven,when they rise up in judgment with many a perished heathen, and are condemned by them, O how will they tremble with the anticipation of the just but awful sentence of the Judge when the heathen shall reproach them and say, But for you I might have enjoyed the light of the gospel and known the way of salvation. Had you done your duty, instead of being this day covered with my sins and ready to be cast into the bottomless pit, I might have known that saviour whom you knew 11* 122 A SERMON BY .in. but did not value, and have entered by and with him into eternal glory, O miserable me ! but more miserable thou wicked cause of my wretched- ness ! Then, rising with mild but terrible dignity the judge shall say, Thou hypocrite! Hence, to that fearful place, where that sound of peace which you refused to send to the heathen never shall echo, but groans instead, and muttered cur- ses, and shrieks of agony shall assail thy ears for- ever. . . . O miserable fate ! " Cursed is Meroz because he came not to the help of the Lord against the mighty." ADDRESS TO THE SOCIETY. Beloved Friends, How happy am I, that it is not my duty to thun- der upon you the curse which the angel of the Lord delivered to Meroz. Surely it was no pleas- ure to the blessed angel of the covenant, the great head of the church (for the learned agree that it was he, who was referred to in the text) surely it was no pleasure to him, to utter his dread denun- ciation on this indifferent city, nor is it a pleasure to his ministers, to employ the terrors of the Lord against their fellow man. O how much happier to speak your commendation, and to encourage and strengthen your hearts and hands by his promises, and to point you to the rewards of be- nevolence — the delightful, " Well done thou good and faithful servant, enter thou into the joys of your Lord." And how happy are you, to be engaged in this holy work which combines your sacred duty your noblest dignity and your highest interests. Let those whose narrow minds cannot embrace the ISAAC N. WYCKOFF. 12-J magnitude and value of this, stand aloof. Let those who bow down to their property with idola- trous adoration, hoard up their silver and gold till the rust thereof rise up in judgment against them. Let those who have no regard for their own souls and the souls of their perishing fellow men, slumber in inactivity over this hallowed cause. Let those who fear not God expose them- selves to the bitterness of his curse. You have determined to be on the Lord's side.— You have volunteered in his cause. I need not tell you, what you ought to do, you have entered upon your duty. You have lifted up your heart to God in earnest supplication, that his kingdom may come that he would pity the world, that he would bless the means you employ. You have brought your offerings and consecrated your property in his cause. Ye are workers together with God. O exalted privilege ! O delightful duty ! Who would not be with you ! If there be any in this assembly who are not joined with heart and hand to your company, how much do they mistake their interest. Go to them, and with the earnestness and affection which this holy cause suggests say to them, Come with us and we will do thee good. Cast in thy lot with us. and let us have our purse, a purse tilled for the treasury of the Lord. Finally, beloved, go forward. If you have done much, labor to do more. Let the wavering be fixed. Let the cold become warm. Let the inactive become zealous. Go forward. Is there not many a Deborah, and Barak and many a Jael amongst you? Is it not the cause of the Lord: Does not God himself go before you, and lead your van ? Go forward then, and as you fight the battles, or do the work of the Lord, let this be 124 A SERMON BY, &C. your shibboleth,, and your talisman. The Lord is with us. — By this we conquer. Behold the prospect brightens before you ! Behold the dawn of a glorious day begins to streak the horizon, and to fiash upward to the meridian. Go for- ward then ye pioneers in the paths to the regions of universal knowledge and Millenial light. For the Lord is with you. " His work is before him, and his reward is with him." Oh ! happy to be in sucli a work and in such company. Oh ! hap- py period when your hopes shall be fulfilled, and Zioa shall arise from the dust, " Then shall each age and rank agree United shouts of Joy to raise And Zion made a praise by God To Cod shall render hack the praise." AMEN- HUMAN DEPRAVITY. A SERMON, IlEV. HOWARD MALCOM, Pastor of the Baptist Church in Hudson. GENESIS VIII. 21. " The imagination of man's heart is evil from his youth." Header ! You now approach a doctrine, the understanding and admission of which is vitally important ! So little, perhaps, has been the heed you have given, to the constitution and circum- stances of your nature ; that to this hour, you may be ignorant that you are poor, fallen, helpless, wicked. Or, if you have really felt yourself guil- ty before God, yet your views of the enormity of that guilt, may have been so scanty, as not to have driven you to that earnest and continued use of the means of grace, which 'tis at once your du«ty and your privilege to practice. Gk>D grant that you may see the depravity of your own heart, while we exhibit the momentous doctrine. It will be profitable to consider, I. Whether man is truly depraved, and II. How far this depravity extends. I. Is HUMAN NATURE ABSOLUTELY DEPRAVED ? The fact can scarcely be doubted. It appears 1. From the history of our race The records of antiquity, are little else than accounts of wars, intrigues, fraud, and oppression. The renowned of the earth were murderers, ra- vagers, lechers, tyrants, and suicides. *\dam, who, for nine hundred years was an awful nionu 126 HOWARD MALCOM. ment to successive generations, of the consequen- ces of sin, had scarcely gone to the dead, before mankind were found so perfected in iniquity as to bring down on themselves an universal deluge. The Israelites, even while encamped round that Mount, whose summit resounded with the thun- dering declarations of Jehovah, and whose base trembled under every tent, graved a dumb god, and pronounced it their deliverer from Egypt. In a subsequent age the Spartans authorized theft by law ; a still later nation, the Germans, for- merly slew all decreped infants. The Hindoos, now burn widows and smother infirm old people with mud on the banks of the Ganges. Many na- tions have practised the offering of human sacri- fices. The Mexicans at the dedication of one tem- ple slew and offered 64,000 persons. The Chinese, if not satisfied with the dispen- sations of their gods, go to law to recover their gifts, and thus force them to be just. The J\l*ew- 'Zealanders eat their prisoners of war and the American Indians torture them to death. Such are characteristic traits of nations. There have, however risen at intervals along the tract uf ages, individuals of superior intellect and in- dustry, who have stood forth in lofty elevation above the mass of men, and been exempt from the vulgar ignorance. But these sages form no ex- ception to our doctrine of human depravity, for they were all flagrant sinners. Socrates was a profane swearer, and made it a part of his hos- pitality to prostitute his wife to guests : and some times as matter of profit. Plato was a liar and a Sodomite, and Lycurgus provided by law for the free commission of that hateful crime. Cice- ro, once said, " I hate the gods" — And Seseca A SERMON BY. 127 affirmed good men to be more righteous and praise- worthy than the gods, these being good by na- ture and necessity, those only by great care and effort. Brutus affirmed virtue to be a mere name. These allusions to heathens may suffice to pre- sent to those who are disposed to produce these " sons of nature," as they term them, for speci- mens of uncorrupt and virtuous humanity. If we select christian lands for a more favorable picture, we find still more painful proof of our doctrine. Notwithstanding the incessant pre- sence of powerful incentives to excellence, by a knowledge of a future retribution, and present providence, yet, who of us, but must blush and burn with shame, at the recollection of those fires of persecution — those desolations of war, and those abasements of Popery, which our favoured lands have exhibited. Most abundant then, is the proof of our position derived from history. 2. Ml the systems of religion, man has in- vented for himself evidence his depravity. Early nations adored stars, deceased heroes, bulls, snakes, crocodiles, flies, beans and onions. They even fashioned stocks and stones into shapes of their choice, and worshipped them as Deity. And these, not only barbarous tribes, but all the world, Jews excepted, though some of the kingdoms, such as the Chaldeans and Egyptians, had made important progress in the sciences. The Greeks had 30,000 gods and the Romans thrice that number. These, in their religious books, were represented as abounding in the prac- tice of deceit, strife, oppression, adultery, seduc- tion, rape, theft, and murder. The modes of worship to these supposed deities, were consis- tent with the character ascribed to them. Orgies, 128 HOWAliD MAL60M. the most detestable, beastly drunkenness, and the prostitution of all women, noble and base, once a year in the recesses of the temples, were some of the rites adopted as most likely to secure their favour. Mahommedanism, a later system, is a shocking compound of sensuality and bigotry. It places the practice of religion in circumcision, alms, cleanliness, and journeys to Mecca. Their fast is rigorous through the day, but only qualifies them for more keen revelry at night, from which they are not prohibited. Four wives are allowed to each husband, and beside these, he may keep as many mistresses as he chooses or is able to maintain. Their Koran or Bible promises them a heaven, where they shall enjoy magnificent houses, fine clothes, fleet horses, sweet odours, good eating, beautiful harlots, and unbounded la- ziness ! The Africans to this day, worship the devil more than God, alledging that the latter is so be- nevolent, as not to hurt them, but the malice of the former renders necessary every exertion to please him. The Hindoos imagine gods, which, like them- selves are lewd, cruel, false and revengeful. To render these propitious, all the widows and concubines of a deceased man, burn themselves with his corpse. The mother, throws her babe among the reeds of the Ganges and gazes unmov- ed by its distress, while the alligator crushes its bones in his monstrous jaws. Or, with equal de- sire to merit divine favors, she suspends it in a basket to the limbs of a tree, where the great ants soon convert it into a clean skeleton. They think to procure pardon of sin ? by forcing hooks through the muscles of their backs, and swinging round HOWARD MALCOM. 129 for hours suspended on a pole ; or laying for years on abed of blunt spikes ; or holding up an arm till it withers ; or measuring by successive prostrations every foot of ground while lie pro- ceeds hundreds of miles to some favorite temple ; or more effectual than all by drowning themselves in the Ganges. If to be depraved, is to be grovelling and abom- inable in our holiest things, then our doctrine cer- tainly is strongly corroborated by this glance at human religions. 3. We argue from the state of society. With regard to heathen lands, if their very re- ligion be hateful and violent, their general con- duct is of course no better. Let the most civili- zed people be selected then as example. Here intercourse between man and man, seems to be the manoeuvering of suspicious parties. We bolt, and bar, and fence, and take bonds and receipts to guard against others ; and they adopt the same practices to guard against us. We construct fleets and discipline armies, in time of peace, because, to be unconquerable, is the only way to be inde- pendent. Even in our internal polity, we must adjust checks and balances in the departments of government, because we cannot trust our own se- lected rulers. Evident proof of our doctrine is held forth too by prisons, pillories, racks and gibbets, and most awfully by the universal prac- tice of swearing.* *Dr. Dwight's remarks on this vice are truly striking. " How immense- ly extensive is this evil practice. Men of all characters and ages, how- ever discordant otherwise, harmonize here. The sage and the block head, the gentleman and the clown, the nobleman and the peasant, join their voices in unison, and form one great chorus, not for the praise but for the dishonor of God. The Prince swears on his throne and the beggar on his dunghill : — the child lisps out the imperfect curse and the tongue of the man of grey hairs lisps beneath the faltering blas^emj^ 12 130 A SERMON BY This deadful perversion of the soul, is very re- markable when we consider, that thousands have led the van in a career of wickedness, though per- fectly sensible of the superiority of virtue, and the dangers of their course. To see the stubborn- ness of this obliquity we must connect with these views of human life, a recollection of the bound- less yet unsuccessful pains, taken in all ages by good men, to restrain iniquity by command, entrea- ty, and example. But especially the Lord himself, has furnished the most potent checks to sin in his commands, promises, and threats. With all the vast diversity of means used to diminish crime, what single species of transgression has yet been banished from society ? Not one ! Is sin even less prevalent or atrocious, than it has been ? Not In the least ! But if all these remarks did not apply. If chris- tian countries, for ages blest with divine light, exhibited no crimes of men against men, If such universal rectitude prevailed, as to procure the abolition of armies and navies, bolts, fetters, in- dentures, and even laws totally 5 yet should we have deplorable proof of our depravity, in men's conduct towards their God. Though acquaint- ed with the true God, and with the service he re- quires, and the blessings he confers, yet all whose nature is not renewed by grace, live in unthank- fulness, selfishness, neglect of his commands, con- tempt of his tiireatening.indifferenceto his earnest offers of mercy, and the indulgence of propensi- ties hateful in His sight. 4. We may receive jarther light on this subject by glancing at the pleasures of natural men. These, for the most part, are of the sensual kind, thus making an immortal mind pander to a clay HOWARD MALCOM. 131 body. And when the soul is gratified, not its best, but its worst passions are cherished. If we were to attempt an arrangement of human plea- sures into classes, we could scarcely find any, which would legitimately fall under a good title. Some of them are cruel, as the very names of a whole list testify, from the bull-bait, attended by princes, to the horse race of the jockey, and the cock-fight of the clown. Some -Are fraudulent, for instance all games, from the lottery, where fortunes are won, to the toss of a cent. Some are absurd, a large class, comprehending all the grades of ridiculousness, beginning with a theatre and descending to masquerades, balls, &c. &c. Some are beastly, to procure which, resort is had to great labour and expense in cookery, or to an excessive use of ardent spirits, or to those hor- rible scenes of uncleanness, the very allusion to which almost defiles our page. Some are ma- licious, comprising the gratification so many find in calumny, whispering, tale-bearing, intermed- dling detraction and revenge. 'Twere easy if our limits allowed to sketch other classes, each ministering to some bad passion : as ambi- tion, vanity, pride, covetousness, &c. but those al- ready adduced will serve as a specimen. But we might relinquish this argument also.— Admitting that the pleasures we have named, are all honorable and righteous ; still, the sorrowful doctrine which we advocate would receive abun- dant support on this very point. For it will be granted, that the men of whom we speak take no pleasure in nearness to God, or conformity to his image. This they all agree in rejecting as irk- some, and defer to the very last of life. What proof of depravity more decisive could be desired. 132 A SERMON BY 5. We feel increase of confidence in this dis- cussion, from the acknowledgements of men THEMSELVES. Cicero laments, that men should be " born na- ked, infirm and prone to sin." Doubtless this consciousness of demerit, has urged men in all ages, to the invention of religious systems, by which they hope to appease the heavenly power, and which have generally contained the rites of prayer, penance, purifications and presents. A " knowledge of the world," means generally an acquaintance with its quibbles, intrigues, and faithlessness. He who sets forward in young life, frank and believing, soon becomes by mingling much with men, more silent and circum- spect, gradually becomes suspicious, and at last, as the wise result of ail his experience, adopts that tried maxim of the world's prudence, " treat every man as if he were a rogue." 'Tis on their penetration to discover plots, and misdeeds, and controul masses of men that statesmen pride them- selves. And men of business esteem it the height of their skill to guard against deception in daily barter. The poetic and romantic hold our doctrine. They never delineate their most attractive and prominent characters as quite free from faults ;* while they make the other personages strong con- trasts of vice. But none so feelingly acknowledge this inward depravity, as the saints themselves. These are *lf they have attempted the portraiture of a perfect character, it has never. been done ; which is a cogent proof of the truth we are urg- ing. The human mind must be truly depraved when it cannot, even with all the liberties of fiction, give a perfect model of excellence. It will not be controverted, that there is no biography on earth, fictitious or real, which displays a life free from faults, except the history of Jesus Christ. HOWARD MALGOM. 133 daily examining and labouring to controul their hearts, and have to confess with shame their ob- liquity of aim, impunity of motive, remissness in action and languor in love. Whether we apply to scripture for the declarations of holy men on this point, or listen to the sighs of living chris- tians, we have the same truth confessed. H. Moore strikingly observes, that, " perhaps one reason why the faults of the most eminent saints are recorded in scripture, is to confirm the doc- trine of human depravity. If Abraham, Moses, Noah, Elijah, David and Peter were sinners, who shall we presume to say has escaped the uni- versal taint." 6. We rest the doctrine on unequivocal scripture. Most plainly does it teach the Fall of Man, A fall from what ? From holiness. We are told (Gen. v.) that Jehovah created man in the image of himself, and perceive, that more than 100 years after the fall, Adam begat a son " in his own likeness after his own image" and called his name Seth — Cain his other soa gave fatal proof of his depravity and from this stock sprang we all. For this cause does the Psalmist lament " Behold ! I was shapen in in- iquity, and in sin did my mother conceive me," and say to God, " create in me a clean heart, O God." Paul declares the Heathen in his day (and certainly they are no better now) to be " filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, de- bate, deceit, malignity :'? that they were " whis- perers, backbiters, haters of God, spiteful, proud, boasters, inventers of evil things, disobedient to 12* 134 A SERMON BY parents, covenant breakers, without natural af- fection, implacable, unmerciful/' Rom. i. What an appalling description ! Lest the Jews should boast superiority, he afterwards asks (Ch. iii.) " What then ? Are we better than they ? No, in no wise ; for we have before proved, both Jews and Gentiles that they are all under sin ; at it is written there is none righteous, ne, not one." — These passages furnish an inspired description of the state of the whole world, for in that day the distinction of Jews and Gentiles embraced all people. And plainly to this effect are those texts 1 Kings viii. 46. "There is no man that sin- eth not," and 1 John i. 10. " If we say we have not sinned, we make him a liar." Beside the fall, thus abundantly ascertained ; every other scripture doctrine implies the sinful and undone condition of the human family. The mercy of God can only have reference to such. Only to such can consistently apply the calls to repentance, prayer and fasting : to faith, morti- fication and watchfulness. If 'twere not so, the promise of God, that he will take away the heart of stone and give an heart of flesh, and the assertion that Christians are "God's workmanship created in Christ Jesus unto good works," are tantalizing and false. It could not then be said that " love, joy, peace, long suffering, gentleness, goodness, faith, meek- ness, temperance," were " fruits of the spirit.** In short the whole system of salvation by a re- deemer, is inexplicable and useless if man be not radically a sinner. This point being, we hope sufficiently proved, let us consider II. The extent oe this Depravity. 1. Man is depraved in every period of his LIFT.. HOWARD MALGOM. 185 u The wicked are estranged from the womb, they go astray as soon as they be born" Ps. Iviii. 3, 4. "Behold(says David Ps. li.)l was shapen in iniquity." Most lamentably do we see these scriptures verified in the caprice, tyranny, envy, jealousy, rebellion and craft, displayed by chil- dren. These or other equally vicious traits are displayed, more or less, in every child, as soon as it acquires capacity to act them. The non-exer- cise of them in extreme infancy no more proves babes to be properly innocent, than the harmless- ness of a lion's whelp, proves that when grown, it will not raven for its prey. ? Tis from this cause, that every enlightened parent finds it necessary to furnish continual counteraction of evil and in- culcation of good, through all their youth. In all subsequent life we are the same debased creatures. No reformation we can accomplish, frees us from sin : — No, not even regeneration it- self. ? Twas the bitter lamentation of Paul, " In me, that is, in my flesh, dwelleth no good thing." Never do we rise superior to all sinful disposi- tions, till we exchange earth for heaven. 2. Not only are we always depraved, hut un- less possessed of true grace, we are totally de- praved. This is settled, by those texts which speak of sinners as dead, such as : "If one died for all, then were all dead." u You hath he quickened, who were dead in tresspasses and sins." " Let the dead bury their dead." " I know thou hast a name to live and art dead," &c. Not less decisive, are all those which represent the natural man, as totally unlike God. u We have received, not the spirit of the world, but the spirit which is of God." " We know we are of 136 A SERMON BY God, and the whole world lieth in wickedness.'' *f The world hath hated them, because they are not of the world, even as I am not of the world." Other texts, are,if possible, still stronger, shew- ing a real enmity in the sinner's heart toward God. " The carnal heart is enmity against God." The heathen are called " haters of God," and of the Jews, Christ said " they hated both me and my Father," and of all the unconverted, Chris- tians are warned Matt. x. 22. " Ye shall be hated of all men for my name's sakes." This is not a total degradation of our passions or heart only ; as is said "the heart is desper- ately wicked," but of the very understanding it- self. " Having the understanding darkened, be- ing alienated from the life of God." Hence, though our reason, is the distinguishing mark and glory of our being, it is affirmed " He that leaneth to his own understanding is a fool." Surely that must be an entire depravity which causes man to make his best gifts minister to sin, and turn all his advantages to evil account. Re- ligion, pure, peaceful, benevolent as it is, has been made the cause of the bloodiest wars, and most horrid oppressions. Knowledge becomes the food of pride. Familiarity with wretchedness, instead of strengthening compassion by exercise, hardens the heart. Prosperity produces a sense of independence of God, instead of gratitude. Power disposes to tyranny — personal attractions to vanity ; — trouble to fretfulness ; — ease to in- dolence. We ought to notice the expression of the text ? " the imagination of man's heart is evil," &c. or as it is written Ch. vi. 5. " The imaginations of the thoughts of his heart ;" for in the Hebrew it HOWARD MALCOM. 137 is exceedingly strong. It means that the begin- nings, frames, or imaginings of thoughts, the whole workings of the soul " are only evil P f - This was declared of our race, after the deluge? while yet the family that survived it, had not grown great in sin, and the eight souls, of which it was composed, exhibited at least as favourable a specimen of human nature, as has ever since ex- isted. It would be absurd to assert, that, since this clear decision of Jehovah, man has improved or reformed. Who will designate the memorable period ? When did our race lift itself from its de- gradation, and by avast reformation, become up- right ? No where in scripture — no where in pro- fane history is any such event recorded. So far from any hint of improvement in nature, we have none of any general amendment even in manners* Large collections of men, as in great cities, ma- ture and perfect each other in every art and sci- ence ; but, so far from producing similar growth in morality, they ripen in sin to more malignant virulence. Scenes of moral turpitude are there to be witnessed, which would strike an ordinary vil- lager with mute horror. But, we may be told that our arguments for en- tire depravity, however strong they appear, are contradicted by the plain fact, that some uncon- verted persons, frequently perform very good ac- tions, and that all men do right sometimes. We reply, that by the total depravity of all the unregenerate, is by no means meant, that they are all as bad as they can be : but that they are totally destitute of holiness. As to the degree of depravity, it is very different in different individ- uals ; some proceeding to appalling lengths in crime, and some becoming more innocent, agreea- 138 A SERMON BY ble, and benevolent, from infancy. But, while Me cheerfully contribute praise to acts in them- selves good, His the moving principle of such acts, that stamps the real character. The only holy principle of any act, is love to God ; and this has no existence in the sinner's heart, as we have just proved abundantly from scripture. Indeed, they never affirm this to be the impulsive spring of their excellencies. Hence, actions, the most proper in themselves, become in the sight of God, no better than sin. Industry is truly laudable, but the Holy Ghost declares (Prov. xxi. 4.) that " the ploughing of the wicked is sin." Even the eating and drinking of the unconverted is sin, (Titus i. 15.) In fine, we are assured that no act of theirs whatever, is acceptable to God. " They that are in the flesh, cannot please God." (Rom. viii. 8.) Their good acts, done to please them- selves, or the world, and not Jehovah, are most obviously idolatrous, for the innocence, far less, the meritoriousness of which, we presume none will plead. May men then, as well do wrong as right, since all they can do is sin ? They might, if there were no difference between wrong and right. But, we are admonished that our punishment shall be precisely apportioned to the degree of our crimin- ality, (Luke xii. 47, 48.) Sinners, then, if they re- solve not to be converted, had better live as right- eously as possible, that their approaching torment may be more tolerable. REMARKS. 1. The dreadful danger of the unre generate. How awful to be living in constant disobedi- ence to the benevolent and indispensible com- HOWARD MALCOM. 139 mands of Jehovah ! To pass a whole life, and perform no act pleasing in his sight ! To be hour- ly rushing, with all the rapidity of time's flight, to the bar of the terrible judge, only to confess guilt and be condemned without a plea. Poor sinner ! have you no concern for yourself? Is not your great antagonist omnipotent ? You can follow the inclinations of your corrupt nature, but a little season, and the wages of sin is death. The threatenings of the Lord are tremendous. " The wicked shall be turned into hell. Ps. ix. 17. " Consider this, ye that forget God, lest 1 tear you in pieces and there be none to deliver," Ps. 1. 21. " God shall cast the fury of his wrath upon the wicked," Job xx. 23. These you en- counter for so transcient pleasures. You are " treasuring up wrath against the day of wrath." The Lord waken you to perceive the dreadful precipice on which you totter ! 2. The folly of relying on our morality for jus- tification before God. This self-righteous spirit is generally induced by very superficial excellencies, such as civility, honesty, kindness, industry or economy. Alas ! these are but parts of our duty to our fellow man. The various duties to God — supreme love, rever- ence, worship, service,&c. who fulfill? The most inflated moralists rarely even attempt them. Can the Great Master be satisfied with his servants, because they behave decorously and honestly among one another, while they neglect His work, and dislike his presence and authority ? Can these, for such selfishness, claim his heaven as the reward of their obedience ? O when it is remem- bered that at the last day every human deed will be estimated according to the degree of love to 140 A SERMON BY Christ which prompted it, how deplorably light will the balance be, in which those are weighed w 7 ho sought no higher excellence than mere mora- lity between man and man. 3. The necessity of our interest in the merits of Christ. Had it not been indispensably necessary to our salvation, surely so stupendous a system of deli- verance, had never been devised. Neglect no longer, your only way of escape from approach- ing wrath. Insult not his death, by rejecting its benefits. "This is God's commandment, that we should believe on the name of his Son Jesus Christ" 1 John iii. 23. His own explicit declara- tion is, "I am the way, the truth and the life. No man cometh unto the Father but by me." When his apostles preached, they declared that " Je- sus Christ of Nazareth is the stone which was set at nought of the builders : neither is there sal- vation in any other." Turn, then, from every false hope, aud fly to this refuge. " Turn ye, turn ye, why will ye die." 4. The necessity for the most, energetic exer- tions on the jpart of Christians to avoid sin. If in regeneration, sin were subdued in our heart at once, earth would be heaven. But, though, we that momentpass under the dominion of Christ, the passions are subjected to our new king, but by degrees. Let us, then, watch these appetites. They are disaffected to the service, and Satan finds them ready tools with which to practice his devices. Without them he could not successful- ly tempt us. As to sin, is our natural bias, we can only become holy by the most painful strug- gles of grace against nature. Rouse up then. Oh drowsy christians. Away HOWARD MALCOM. 141 with trifles and with intense eagerness, do your work for eternity, strive every moment. Let there be no other very important object in your view. Just in proportion to the importance or variety of earthly concerns is the business of the soul neglected. Ordinary zeal is not sufficient here. We must " strive to enter," &c. and " Lay aside every weight" — Every thought must be governed — every affection adjusted — every duty attempted — every grace adjusted — every temptation resisted — every enemy conquered. Is your degree of engagedness adapted to such a work? The Lord have mercy on you ; if you think all these may be accomplished with your languid operations. Be not deceived. You are not to be " carried to the skies on flowery beds of ease." Bear in recollection that decisive declaration of Messiah. " If any man will come after me, let him deny himself and take up his cross daily and follow me." Task yourself, make some advance in the Divine life each day, and consider not your- self a traveller to heaven, unless " your path shineth more and more unto the perfect day." u The Lord bless you and keep you ; the Lord make his face to shine upon you, and he gracious unto you ; the Lord lift up his countenance upon you and give you peace." AMEN. - 13 THE CHRISTIAN WARFARE. A SERMON, REV. JOEL T.^&ENEDICT, Pastor of the Presbyterian Church in Chatham, 1. TIMOTHY VI. 12. " Fight the good fight of faith: 9 The christian's faith to glory lies through an enemy's land. His foes are numerous, subtle and powerful ; and was it not for the covenanted power and grace of God, he would fall an easy pray. But every believer has the promise, not only of protection but of final conquest. It is written ; " For thy sakes we are killed all the day long ; we are counted as sheep for the slaughter" But, u In all these things we are conquerors, and inore than conquerors through him that loved us." Certain as every christian may be of final con- quest ; Yet the victory cannot be gaiued without his own exertion. He must " fight the good fight of faith," or he will inevitably fail at last. We have the command before us ; and tho' primarily given to Timothy as a minister of the gospel, it is equally applicable to every minister of the gospel, and to every believer in the Lord Jesns, and to the church militant. The enemies of the one, are the enemies of the other ; and each are equally interested in the final issue. Agreeable therefore to the letter and spirit of the text, the subject which lies before us is, the christian warfare. As this is a subject on which there is some diversity of opinion, it will be im- 144 A SERMON BY portant, in its illustration, to proceed with some degree of caution. It will therefore be observed. 1st. This warfare is peculiar to none but real christians. u All men have not faith." What- ever speculative views men may have in a natural state, of Jesus Christ and the way of salvation through his atonement ; yet they never possess in the least degree, that faith, of which the apos- tle speaks in the text. From conflicting interests in the bosoms of those who are dead in tresspas- ses and sins, hypocrites and others unrenewed in heart, often experience something they call the christian warfare. They have enemies to their peace ; sins which they fear and dread ; tempta- tions which they resist ; and remorse of con- science in view of tfeeir sinfulness ; but these are not u jhe good jighg of faith." The highest mo- tive to which they^an be traced, is found, in a selfish heart. This conflict, it is true, is a war- fare ; but is a warfare between the heart and the understanding only, and may exist in the most depraved mind, says the apostle. " Thou be- lievest there is one God, thou doest well ; th& devils believe and tremble." The inspired wri- ters uniformly, when speaking of the christian warfare, consider it as never fought but by those, who possess the faith of God's elect. David says of all the wicked ; " that they are not in trouble as other men ; neither are they plagued like oth- er men." However externally, their spiritual conflicts may appear like the spiritual conflicts of true be- lievers ; yet they are in no sense the same. For 2d. No part of the christian warfare consists in sinning. It has been supposed by some, that the christian warfare was exclusively internal ; JOEL T. BENEDICT. 145 W consisted wholly of a conflict between the 'i old and the new man. But, " sin is the transgress- ion of the law." — It is enmity to God ; for " the carnal mind is enmity against God." It is moral cowardliness ; " The wicked flee when no man pursueth." It is moral captivity, u For of whom a man is overcome, of the same is he brought in to bondage" — It is moral slavery " For his ser- vants ye are, to whom you yield yourselves ser- vants to obey." It can therefore constitute no part of " the good fight of faith." When David fell a victim to his lusts, he was not fighting the christian warfare. When Peter cursed and swore and denied his Lord and master, and on another occasion, when Jesus said to him, " Get thee be- hind me satan, for thou savourest not of the things of God : but of the things of men." The apostle was a captive to unbelief. That the real chris- tian does sin ; or that he does that which is cal- led the " old man." Will not be denied for the Holy Ghost says, that, "If we say we have no sin, we deceive ourselves and the truth is not in us." But the act of sinning, or the sin of the believer, constitutes no part of his warfare. Holiness and not sin is essential to the good fight of faith. To fight this battle, requires not the paralizing effect of unbelief; but it requires that faith, which rs " of the operation of God." That faith " which works by love, and purifies the heart." This leads to us observe. 3d. That the christian w 7 arfare cannot consist in a conflict between holy and unholy ejections/ Some who allow that this warfare, " is peculiar to all real christians ; and never takes place in the unregenerate ;" and that, " It is a warfare, not between the heart and conscience," vet sup- 13* 146 A SERMON BY pose it to consist exclusively " between holy and unholy affections. " This sentiment is not vindi- cated on the supposition that the saint has two direct opposite exercises towards the same object at the same time, or that he loves and hates God supremely in the same exercise. But that, as there are t( two such opposite kinds of ejection al- ternately existing in their minds, they must be subject to a most painful conflict." But it is ex- tremely difficult to discover how there can be a warfare, where but one party is on the field of bat- tle at the same time. If when the saint has valioly exercise he has no sinful exercise ; or if when he has a sinful exercise, he has no holy exercise, where is then the least ground for a conflict of op- posite exercises ? The sinful exercises of the believer are his crimes, and not an opposing enemy. They are acts of cowardice and not of conflict. The great apostle to the Gentiles found a " law in his mem- bers warring against the law of his mind," but mark the effect ; the moment that he sinned, he says it brought him " into captivity to the law of sin." It is extremely difficult, if not impossi- ble, to see how a moral being can fight an enemy which as yet has no existence ; which must be done if the christian has two directly opposite affections alternately existing in his mind. It is important to observe, 4th. That this conflict cannot consist in the weakness of the christian's faith ; or the weakness of any holy exercise. To establish this point it will not be necessary to enter on the agitated question, whether the christian character is formed by opposite or alter- nate ejections ; or by a weakness or languor of their holy effections. Weakness of affections, JOEL T. BENEDICT. 147 like sinful affections, is a crime and not a calam- ity. God requires of every created moral intelli- gence^ — that they love him with " all the heart, soul, mind, and strength." Christ said to his disciples " Be ye therefore perfect as your father in heaven is perfect." That any believer in this life fulfils these commands, will not be contended; whether this failure is from instability or weakness of affection, is imma- terial as it respects the christian warfare. So much is certain, that every failure is sin ; and sin it has been proved, can constitute no part of the good fight of faith. Should it be allowed that all believers are weak in their faith or holy ejec- tions ; yet must the christian be weak to fight valiantly ? That is, must he be a sinner, to do as God commands him ? The apostle said, it is true, " When I am weak then am I strong," but by the term iceakness, he could not mean, that the less faith he had, the more strong he was to fight the good fight of faith. He is evidently speaking of his dejpendance and not of the weak- ness of his faith. The more dependant he felt ; the more he look- ed to the captain of his salvation for support and succour, and the more strong he was in faith and love- — that is, the more faith he exercised in the Lord Jesus Christ, the more strength he felt to fight the good fight of faith. That weakness of the christian graces which exists either in their being few in number, or low in degree is a sinful weakness ; and canuot there- fore constitute any part of the christian warfare. It is now important to' observe. 5th. The christian warfare consists in opposing, as Jesus Christ directs, every notice and induce- ment of sin. 148 A SERMON BY The inducements which every saint meets in this fallen world to violate the divine law and dishonor his God and redeemer, are too numer- ous to mention in detail. In general they are all included in the world, the flesh, and the devil.-^ The command is, "Love not the world." And the apostles inform us, that " if we love the world, the love of the Father is not in us." The world embraces all the riches, splendor, popularity, and sensual pleasure with which the saint is surrounded ; together with all the exam- ples, errors, and temptations of the unregenerate part of mankind. These meet his eye at every turn, and present themselves in the most fascinating forms, to al- lure the believer away from the path of duty. — Among the latter, is some of his most dangerous enemies ; and these not uufrequently among his nearest earthly relatives. These hold out to the believer innumerable inducements to sacrifice his faith to his self-gratification. They are seen in every direction ; urge motives that are strong and powerful to wean him from Christ. Therefore he said, " if man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters,yea his own life,he cannot be my disci- ple." To so oppose or resist all that the world presents as allurements to sin, requires faith, and faith in constant, exercise. It is a warfare with enemies innumerable and powerful. What a painful conflict does the pious wife of- ten find indispensably necessary, to resist suc- cessfully, all the temptations, motives and allure- ments of an ungodly husband, to seduce her from the path of duty. How painful, often, is the con- flict between parental faithfulness, and parental JOEL T. BENEDICT. 149 love — between the love of our neighbor and the love of ourselves — between honest veracity, and worldly gain — between the faithfulness and meek- ness of the gospel and popularity ? Nor is the flesh a less formidable foe, than th& world, to believers — To call forth carnal and sensual desires, there are objects innumerable. Joseph met this enemy at the court of Potiphar ; and to his eternal honour, fought the good fight of faith, and con- quered, Our appetites and passions have their bounds ; beyond those bounds is death. And where is that believer which does not find here, enemies the most powerful and dreadful ? Here the battle often rages with increasing violence. — Here thousands are wounded, if not slain. Saith the apostle " Now the works of the flesh are manifest which are these, adultery, fornication, uncleanness,laciviousness, idolatry, witchcraft ha- tred, variance, emulations, wrath, strife, seditious heresies, envyings, murders, drunkenness, revel- lings, and such like, of the which I tell you be- fore, as also I have told you in time past, they which do such things, shall not inherit the king- dom of God." But more dreadful is he,, " That goeth about as a roaring lion, seeking whom he may devour." How this enemy has access to the human mind, we may not be able to discover; but that it is in such a way as leaves no excuse for either saint or sinner is certain. This enemy is old and experi- enced in seduction. He was once an angel of light ; his powers of mind are great ; and his enmity fix- ed for eternity. He is invisible, he works unseen and unheard — He has millions of fallen angels at his command 5 and he and they have an perseva- 150 A SERMON BY ranee which no other beings possess. He was not afraid to encounter the Son of God, and use all his hellish arts to seduce him. The world and the flesh are his auxiliaries ; temptation is his em- ployment. We know, my brethren, the effect of his cunning on the first human pair, when they were perfectly holy. But artful, great and power- ful as he is, the christian is not totally " ignorant of his devices." To discover his snares and avoid them — to meet his temptations with courage — to resist them with- out sin — to even foil this enemy but for once, re- quires all the courage, fortitude and exertion of the believer. In a few words, every inducement to sin is the enemy of the christian ; and these, numerous and powerful as they are, must eventu- ally be conquered or he must perish. The mo- ment he yields, he is a captive, and will so remain, until delivered by the captain of his salvation. It is necessary to add 6th. That the christian warfare must be fought with gospel weapons. " The . weapons of our warfare are not carnal ; but spiritual." Yet, "they are mighty through God to the pulling down of strong holds." " Wherefore take unto you the whole armour of God that ye may be able to with- stand in the evil day; and having done all to stand, stand therefore having your loins girt about with truth, and having on the breastplate of righteous- ness ; and your feet shod with the preparation of the gospel of peace ; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the hel- met of salvation, and the sword of the spirit, and watching thereunto with all perseverance and sup- ination for all saints." JOEL T. BENEDICT. 151 From the magazine of divine grace the believer is here furnished with a complete and invulnerable panoply. He may not therefore fight with car- nal weapons ; the enemy is more expert in these than is the greatest saint. The saint must fight ; and he must fight the good fight of faith ; and with weapons only, which are given him of God ; and he must fight success- fully, saith the apostle, so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, lest by any means, while I preach to others, I myself should be a cast away." The saint has not a moment to lose, not a moment to sleep — not a moment to rest. His eternal all is at stake , the enemy are all around him. He must fight the good fight of faith until he commences the triumphant song. " O death where is thy sting, O grave where is thy victory." Before this subject is dismissed, it will be im- portant, First, To urge a few motives to caution and watchfulness. While the christian or the church live in the constant exercise of that faith which the gospel demands, they are safe. " No weap- on that is formed against them can prosper ; and any tongue that shall say aught against them shall be condemned." The enemy well know, that the shield of faith must be laid aside, or the weak- est believer well " be able to quench all the fiery darts of the wicked." Every motive to sin, whe- ther presented by the world, the flesh, or the devil, is neither more nor less than an attempt t* destroy the faith of the believer. This effected, and the castle soon surrenders. The time in which we live is not only glorious in many respects, but it is also a day of trial, bias- 152 A SERMON BY phemy and rebuke. The private christian, the embassadors of Jesus and the church were never in more danger. Those great and powerful enemies which in for- mer ages of the world met with such surprising success have changed their name and mode of at- tack. The false prophet, the beast with seven heads and ten horns ; and the beast from the bottomless pit have been met by the armies of the king of Zion, and have been driven from the field of battle. But they are neither dead nor asleep ; they have only changed their name and mode of assault. What they could not then effect by force, they are now att inpting by sophistry and de- ceit. The enemy well knows that while the chris- tian's trust remains unshaken in the co-equal, and eternal Son of God, there is no hopes of success. Under the disguise, then of angels of light we may expect to find them : and the artillery all di- rected to undermine and destroy the believer's con- fidence in the Lord Jesus. To affect this every argument and means that sin and sophistry can in- vent is used to sink the character of the captain of their salvation in their esteem. They ques- tion his god- head ; deny him divine perfections and insinuate that he is at most, but an exalted creature. They call themselves Unitarians. This name is specious, while it professes a belief in one God, it insinuates a deadly error. While it acknow- ledges a Saviour, it degrades him down to a mere created being. Many, very many have fallen vic- tims to their seductions. Many who once were standard bearers in the camp of Israel, are now file-leaders under this enemy. Their success is JOEL T. BENEDICT. 153 astonishing. Doubts respecting the God-head of the Son of God are in many minds. Their dissultory,smooth,and popular mode of preaching, is adopted by many ministers of the gospel, for whom we once hoped better things. The essen- tial doctrines of the cross are entirely laid aside, or but feebly illustrated. Discipline is growing more lax ; and the hopes of these enemies are greatly raised that soon the fortress will yield. — Never was the believer, the minister of the gos- pel or the church in more danger. Never was it more important, every one should be " armed on the right hand and on the left." The church is rapidly increasing in numbers. Young men are pressing into the ministry — means to assist them accumulating ; and the gospel is spreading in the world. And are these enemies of the cross of Christ indifferent spectators of these events? No, my brethren, they are mar- shalling their hosts, and are preparing for a de- cisive battle. Their sentiments, practices, and means will increase. The are amalgamating the various errorists in the world. They are seducing false hearted professors and ministers, and they probably will continue to increase until " the bat- tle of the great day of God Almighty." They will know that prosperity is peculiarly fatal to the church and to the believer. They have not forgotten their astonishing success in the days of Constantine the great. But any error, is but the world, the flesh and the Devil, in disguise. Brethren, be 'on your guard — keep on your armour — be cautious, " be sober, be vigilant," put on the whole armour of God that ye may be able to stand in the evil day — fight the good fight of faith ; lay hold on eternal life. 14 154 A SERMON BY With these motives of watchfulness before you, permit me Secondly. To call your attention for a mo- ment to self-examination — It is no time to sustain a doubtful character : you must be decidedly for Christ or against him. The enemies of your faith you know, and the eternal consequence of totally falling you believe. Do you then fight the good fight of faith ? When allured to sin, in thought, or word, or deed ?- — When the world, the flesh and the devil, in all their varied forms, tempt you from the practice and faith of the gospel, do you resist them as be- comes good soldiers of the cross of Christ ? Per- mit the inquiry to come a little nearer. When solicited to make the riches, the pleasures, the profits or the praise of the world your supreme object, do you never yield, do you not frequently yield ? When urged tocovetousuess, parsimony, pride or popularity, do you never seize the fatal bait ? When objects are presented to gratify your corrupt and sensual desires, and no eye sees you but the eye of God, do you turn away your eyes from beholding vanity ? Are you a husband ? When the wife of your bosom, would call your affections away from Christ do you not yield to her desires ? Are you a wife, when the husband of your youth solicits you to depart from the path way of duty ; do you not comply ? Are you pa- rents, when the children God has given you, and you have dedicated to God, intreat for sinful in- dulgence do you never gratify their depraved de- sires. When these or the arch enemy of God and man places before you objects to call your atten- tion from prayer, from the word of God, his wor- ship nv& oi 'dinaiices, have they not succeeded ? JOEL T. BENEDICT. 155 Have you not some u easy besetting sin" which daily leads you captive at its will ? Are you a minister of the gospel, does none of these, nor the power nor frowns,nor flatteries of men restrain you in your duty ? You are placed as a leader and commander. If you fall it is "as when a standard- bearer fainteth" — In a word reader do you " fight the good fight of faith ?" If you do not, be in- treated " to gird on the whole armor of God ; and having done all to stand." Forsake the euemy's camp — lie is a conquered enemy ; soon be must be led in chains ; to the bar of him " that lead- eth captivity captive" and there receive, with all his followers, " according to their works." All the glories of heaven are before you. The conflict though sharp and dreadful will soon be over. If you fight the good fight of faith, a few more struggles and the shout of victory will be heard. Are you but young in the christian warfare — (i Be not high-minded but fear." " Let not him that putteth on the harness, boast himself as he that taketh it off." The battle is yet to be won — the victory is yet to be gained — " But you shall reap if you faint not." But perhaps you tremble " lest one day you shall fall by the hand of Saul." Do those numerous, fearful and malignant ene- mies make you afraid. Remember that the least christian clothed in the gospel panoply, is safe. " One such, shall chase a thousand, and two put ten thousand to flight." Yes, if you are born of the spirit, " though you fall you shall rise"— The Lord Jesus " keepeth the feet of his saints." — "Surely he shall deliver thee from the snare of the fowler. He shall cover thee with his feathers, and under his wings shalt thou trust, his truth 156 A SERMON BY, &C. shall be thy shield and buckler." Then " ex amine yourselves whether ye be in the faith — prove your own selves — kuow ye not that Jesus is in you except ye be reprobates." ON CHRISTIAN ANIMATION*. A SERMON, BY REV. SILAS CHURCHILL, A. M. Pastor of the Presbyterian Church in New -Lebanon. We are all here before God, my brethren, to attend to things which are of infinite moment. — Let ns remember that the God of heaven is be- holding us, and will take a particular account of the manner in which we speak and hear the im- portant truths of holy writ. O that we might most solemnly consider our responsibility for this Sabbath and this opportunity in the Sanctuary of God. How dreadful is this place ! this is none other but the house of God, and this is the gate of heaven. May God grant us grace to speak and hear in such a manner as to receive edifica- tion to our souls, and obtain the divine approba- tion. Let me solicit your prayerful attention to the passage of divine inspiration which is recor- ded in 1 CORINTHIANS XVI. 13. " Quit you like men, be strong.' 9 These words were written to the christian church at Corinth ; but they will equally apply to chris- tians at the present day. They mean that chris- tians should perform their duty like valliant men, and not like children, that they should acquit themselves well in their conflicts with their ene- mies, and that they should be very active and faithful in religion. The doctrine may be stated thus, 14* 158 A SERMON BY Christians should be animated in the cause in which they have engaged. My design is to illustrate and confirm the doc- trine by several considerations. 1. Let it be considered that the cause in which christians, have engaged is a good cause. If a person undertake in a bad cause, he may with propriety be backward in promoting it. But if he undertake in a good cause, there is a propri- ety in his being active in its concerns. The cause in which christians have engaged is the same cause as that in which God is engaged. God is not an idle spectator of things done in the universe. He is not indifferent whether religion prospers or not. But he looketh through all things, and orders events according to his infinite wisdom. God is possessed of infinite holiness. Christians are con- formed, in some measure, to the holiness of God. He loves himself supremely. The reason is, he is worthy of more love than all other objects. It is right that all beings should be loved in propor- tion to their amiableness. A man ought to love himself as much as he is worthy of love. If he were more amiable than any other being, he ought to love himself more than any other being. But it is wrong, in the nature of things, to have com- placency in himself more than in another being, if he be not worthy of such complacency. As God is possessed of infinite excellence, so it is right that he should delight in himself supremely : and for the same reason it is right that we should de- light in him more than in all other beings. Here, then, is a likeness between God and christians. God loves himself supremely, and christians love God supremely. Thou shall love the Lord thy God with all thy hearty and with all thy soul, and ielik all thy mind. SILAS CHURCHILL. 159 God delights in all holy beings, in proportion to their holiness. So do christians delight in all holy beings, as far as their knowledge extends. God has benevolence towards beings who have no holiness. For God so loved the ivorld, that he gave his only begotten Son, that ivhosoever be- lieveth in him, should not perish, but have ever- lasting life. This love was benevolence. God saw mankind in a ruined situation, and with be- nevolence provided a way for their salvation. With benevolence, he now beholds sinners in the way to perdition, and converts many from the er- ror of their ways. With benevolence, he par- dons the penitent, and adopts them into his fami- ly. With benevolence he sanctities them, and keeps them by his power through faith unto sal- vation. Christians have some of this same kind of be- nevolence which God has. They view sinners as possessing immortal souls which must be eter- nally wretched, unlses they repent of sin and em- brace the gospel. They view sinners making progress every moment towards interminable woe. They feel benevolent towards the impe- nitent,and are willing to exert themselves for their good. God ultimately seeks his own glory. He de- signs to display himself in the most conspicuous manner. Christians have a likeness to God in seeking ultimately the glory of God. The more they can see of God, and the more they can dis- play his character, so much the more are they gratified. They desire to glorify God in their bodies and spirits. God seeks the general good. He wishes that the greatest possible quantity of happiness in the 160 . X SERMON BY universe should be promoted. This he will pro- duce. Although much sin prevails in the world, and although many will be miserable forever ; yet more happiness in the universe will exist than would have existed on any other plan. We must either believe this, or disbelieve the infinite good- ness of God. The more God displays his char- acter, so much the greater will be the happiness of holy beings. This is evident from the consid- eration that happiness consists in seeing and en- joying God, and that the more he displays his character to holy beings, so much the more will they see and enjoy him. Uoubtless God will dis- play himself by means of sin and misery in some respects more than he would otherwise have done; and we have no reason, therefore, to say that there will not, in the end, be the greatest possi- ble quantity of happiness in the universe, notwith- standing the sin and misery which do, or will ex- ist. As God desires the general good, or the greatest happiness of the universe ; so christians have some likeness to Gid in desiring the same. They wish for the general good. They desire that as many may be saved as is consistent with the greatest happiness of the universe. Thus chris- tians are in some degree, like God. They love those whom God Joves, and endeavour to pro- mote the same ends which God is promoting. So that the cause in which they are engaged, is the cause of God. Is it not then a good cause ? God is infinitely good, and all he doeth is from the goodness of his nature. Further, the cause in which christians have en- gaged, is the cause of religion. They consider religion to be the one thing needful, and the good part which shall never be taken, from those who SILAS CHURCHILL. 161 have chosen it. Dare any say that the cause of religion is not a good cause? Yes, some are so absurd as to say this. They are left to deny the holy scriptures and the reality of religion. They are left to consider all pretensions to religion to be superstition and delusion. But all candid and serious men believe religion to be a good cause. There is evidence sufficient to convince all of the truth of revelation and the reality of religion, un- less it be those whose judgements are led astray by their hatred to God, and their opposition of heart to religion. The christian sees God in all the works of nature. To him, the heavens de- elare the glory of God, and the firmament show- eth his handy work* Day unto day utter eth speech, and night unto night showeth knowledge. When we behold ourselves, the earth and the heavens, reason teaches that there is a creator, a God. If there be a God, then he ought to be worshipped and obeyed : and if he ought to be worshipped and obeyed, there is a religion ; for to worship and obey God is religion itself. Thus religion may be seen to be reasonable. It is right and fit in the nature of things. If it be reasonable^ and if it be right in the nature of things, then religion is a good cause. Religion requires nothing but that which is proper and good. The divine law is holy, just and good. It is a perfect law, a transcript of the moral character of that God who is good in himself and is continually doing good to his creatures. The penalty of the law is a good pen- alty. Dare any of us say that the divine law is not a good law ? Does it require any thing wrong or unjust ? It requires no more than what always was, and always will be right in the nature of things. If the law be a good law, then religion 162 A SERMON BY is a good cause ; for the law requires the duties of religion. The sum of what the law requires, is love to God and men. This is the sum of re- ligion. Is it not right to love God who is all good- ness, all love ? Is it not right to have a suitable regard to our fellow men ? If so then religion is a good cause. The gospel requires nothing but goodness. It requires hatred to sin and love to holiness. This is reasonable. This is religion. This is the cause in which christians have en- gaged. They have chosen God for their God. They have seen that the divine law is a good law, and that they ought to be perfectly conformed to its requirements ; and they endeavor to pay obe- dience. If we ought not to be perfectly obedient, then there would be no propriety in repenting of all our transgressions. But the christian is hum- bled before God for his sins : he loves holiness and lives by faith in the Lord Jesus Christ. Further, the cause in which christians have en- gaged is the cause of angels. Angels are a no- ble order of beings. Thousands of them sur- round the throne of God, and constantly sing the praises of the Most High. When christians leave this world, they will join an innumerable com- pany of angels in the presence of God. Angels are holy, and consequently are happy. They bear the image of their God. They constantly en- joy the divine favour. They delight in God, and God is delighted with them. The will of God is their will. They are under the same moral law as that under which man is placed. The reason is plain, viz. the law is founded in the moral fit- ness of things. It is as proper that angels should love God supremely, as it is that man should do it, because Gotl is infinitely lovely. The sum of SILxVS CHURCHILL. 163 obedience is love. Angels possess this sum of obedience. And they are ever ready to manifest their love by acts of compliance with the divine will. When God speaks, they go at his com- mand, and when he pleaseth they remain at rest. They are, doubtless, often sent on errands to this world. Angels are guardians of the godly. Take heed, says Christ, that ye despise not one of these little ones, for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. And says the apostle Paul, Are they not all ministering spirits, sent forth to minister for them who shall he heirs of salvation. They behold things which are transacted among men, and feel interested in the concerns of this world. When the cause of religion prospers, they rejoice. There is joy in the presence of the angels of God over one sinner that repenteth. — Angels are zealous to promote the glory of God. They behold greater displays of God than men behold in this world, and the more they see of God, so much the more do they love his charac- ter, and so much the more do they become enga- ged to display the divine glory. They are ben- evolent beings. They wish well to mankind, and also to the universe. As far as christians are sanctified, they have the same disposition as the holy angels have. They are engaged in the same cause. Surely then it is &good cause. Moreover, the cause in which christians have engaged, is the cause of the church. When the church of Christ languishes, they mourn. When the church prospers, they rejoice. The visible church is composed of professing christians, and all christians have the same disposition. They are all engaged in the same cause. All chris 164 A SERMON BY tians, whether in Asia, Africa, Europe or Ameri- ca, believe the same essential doctrines, and have the same kind of religious affection. Yea, the church triumphant in heaven is engaged in the same cause. Many christians are now in heav- en, and they wish well to the christian church on earth. When christians leave this world, they do not go into darkness. They are received into light. They probably know more about the things which take place in this world, than they did while they were here in the flesh. Their knowl- edge is sreatlv increased. And their holiness is greatly increased. Yet their disposition is the same in kind as it was when they were upon the earth, and the same in kind as christians who live upon the earth now have. I mean the same in kind as far as christians are sanctified. Thus every christian is engaged in the same cause with the church militant on earth and with the church triumphant in heaven. Surely then it is a good cause. It is the cause of God, the cause of reli- gion, the cause of angels aud the cause of the church. This must be the best of causes. None need to be ashamed of this cause. Is it not commendable to be friendly to such a cause? If so, my christian brethren, then it is commenda- ble to be active in this cause. Have we engaged in the cause of God himself, and shall we be ashamed to be in earnest P Have we engaged in the cause of religion, and shall we be indifferent concerning it? Do we profess to be on the same side with holy angels, and shall we be lifeless f Is the whole christian church in heaven and on earth on our side, and shall we be lukewarm ? If the cause in which we have engaged be a good and glorious cause, then let us be animated in this cause. Quit you like men, be strong. SILAS CHURCHILL. 165 - 2. Let it be considered that the cause in which christians have engaged is an important cause. The cause is not only good but important. It is important in order to promote the glory of God. The glory of God is of greater importance than all other things. The reason is, God is possessed of infinite goodness. To glorify God is to dis- play his goodness. Is it not important that God's goodness be displayed or communicated ? A be- nevolent being is delighted in displaying his be- nevolence : and as God is infinitely benevolent, so he is infinitely delighted in manifesting and communicating his benevolence. It is on this ac- count that God is an infinitely happy being. It is infinitely important for God to glorify himself, because this is infinitely desirable, and because the consequence of God's glory being promoted is the happiness of all holy beings. As far as any possess benevolence, so far they wish the good of being in general ; and the good of being in general can be promoted only in proportion to the degree in which God is glorified. But as christians have an ultimate regard to the divine glory ; so unless the cause in which they have engaged, prevails, the glory of God will fail. This would be infinitely undesirable. If God's glory should fail, his own happiness would fail, and the universe would be involved in confusion and misery. Further, the cause in which christians have en- gaged is important in order to satisfy Christ for his sufferings. It was with infinite benevolence that Christ undertook to redeem sinners. What he did for them was satisfying to him, as he ex- pected to make a great part of mankind happy. When all the saints shall be received to heaven 15 166 A SERMON BY and shall enjoy the presence of their Redeemer, Christ will look upon them with unspeakable de- light, and will feel infinite satisfaction in what he hath done and suffered for their redemption. It is written, He shall see of the travail of his soul and be satisfied. But if the cause of christians should fail, the satisfaction of Christ would fail. And if this should fail, the office of the Holy Spirit would fail of accomplishing the divine pur- poses. The Holy Spirit is engaged in promoting the cause of Christianity. He renews and sancti- fies the sinner. By the influences of the Spirit, christians are preserved in holiness, and are ena- bled to grow in grace. The office of the Holy Spirit is all-important. But if the cause of chris- tians should fail, this office of the Spirit would fail of producing any benefit. If this should fail, the ministry of holy an- gels would also fail of accomplishing any good purpose. Their guardianship over saints, and all the offices of kindness which they perform to mankind, would be in vain. If it be important that God's glory should be promoted or that Christ should be satisfied for his sufferings, and if it be important that the office of the Holy Spirit should not fail or that the office of angels should not be in vain, then the cause of christians is an impor- tant cause. Moreover, the cause of christians is important, because the happiness of thousands and millions of the human race depends upon it. Although multitudes have already gone down to perdition, and although multitudes more will be eternally wretched according to their just deserts ; yet a great part of the human race will be saved. Al- though even few comparatively, have hitherto SILAS CHURCHILL. 167 found the way to life ; yet considering the num- bers who will live in the glorious days when all shall know the Lord, it is probable that on the whole, far more of the human race will be saved than will be lost. God will glorify himself by the happiness of thousands and millions of mankind. But if the cause in which christians are engaged, should fail, all this happiness would also fail. — Without holiness no man shall see the Lord. No genuine happiness can, in the nature of the case, be enjoyed without holiness. For holiness is the only source of true felicity. Therefore, if happi- ness be important, or if it be important that the eternal joys of thousands and millions of the hu- man race should not fail, then it is equally impor- tant that the cause in which christians have en- gaged, should be promoted. Many things which are of a temporal nature are called important; but what are these when compared with the chris- tian cause ! Is it important that (rod's glory should be promoted, and that the happiness of men should not fail, and is the cause of christians closely connected with the glory of God and the happiness of men ? Is it proper, then, that chris- tians be indifferent in this cause ? Shall we give all our attention to temporal things, and shall we be inattentive to those things which are incompa- rably more important? Shall we be active in tri- fles, and slothful in that which is of infinite mo- ment ? Oh christian, if thou hast any fire, here let it burn. If thou hast any zeal, here let it rise, yes, rise into a sacred ardour in things divine, rise in noble animation in the important cause in which thou hast engaged. Quit you like men, be strong. 3. Let it be considered that much hath been 168 A SERMON BY done for the existence and prosperity of the cause in which christians have engaged. For this, the world was made. God made this world for a theatre, on which he meant to display himself. He made the race of man in order to communi- cate goodness unto them, to let them enjoy a state of probation, to give them an opportunity to pre- pare for eternal felicity. He hath spread over our heads the heavens like a curtain, which de- clare to us their Creator's praise and call us to adore him who rules the skies. He hath given us a revelation of his mind and will, hath given us all necessary instruction concerning the great cause in which he is engaged. For the promotion of the same cause, Jesus Christ came into this world. For this cause, he gave instructions, war- nings and promises. For this, he endured the re- proaches of men and the wrath of God. For this, he hungered, and thirsted, and agonized, and wept, and died. For the promotion of the same cause, he arose from the grave, and ascended into the heavens. For this also he now intercedes for the elect at the throne of God. To promote this cause, God continues the world from day to day and from year to year. If it were not for the friends of God and the cause in which thev are engaged, the earth would be ripe for destruction. For this cause, the earth is productive of the good things which are necessary for man's subsistence. For this, summer and winter, day and night, seed time and harvest do not cease. All things which have been done, by the Deity, in the world, and all which are now doing, and all which will be done in future time, will eventually promote the same great cause in which christians have enga- ged. Has there been so much done, is there so SILAS CHURCHILL. 169 much still doing, and is there much which will in future be done for this xause, and shall we be in- different concerning it? If God made the world, the race of man and all things, if Christ came, died and revived, if (rod continues the world and surrounds us with blessings, if all these things are done for the promotion of the cause in which christians have engaged, is it not becoming that we should be animated in this cause ? Quit you like men, be strong, 4. Let it be considered that christians have vo- luntarily engaged in this cause. When men be- come christians, they freely espouse the cause of Christianity. When God converts a person he gives him a disposition which is friendly to Chris- tianity, and with this disposition, he voluntarily engages in the christian cause. He voluntarily chooses God for his God and portion, Christ for his Saviour and the Holy Spirit for his sanctifi- er. The will is always free. In the nature of things, it is impossible to compel a person to will a thing which he doth not desire. All the exer- cises of the heart or will are always voluntary: and in these voluntary exercises of heart, free- agency consists. Hence it appears that whenev- er any persons espouse the christian cause, they doit with choice. If this be the case that chris- tians have voluntarily engaged in the cause of re- ligion, then surely it is incumbent upon them to manifest much earnestness and activity in its con- cerns. If they had been compelled to undertake in it contrary to their wills, we should not won- der at their slothfulness 5 but as they have under- taken with their free choice, we might expect that Ihey would be animated in the cause in which they have undertaken. Quit you like men, H strong. 15* 170 A SERMON BY 5. Let it be considered that the cause in which christians have engaged will rise and prosper forever, when all other causes will sink. God has undertaken in this cause, and he will not be baf- fled. What if all the wicked on earth and all the legions of hell are in opposition to the christian cause ? Shall all these prevail against him who weigheth the mountains in scales and the hills in a balance ? Shall all these prevail against him who is able to crush the universe by a word ? Although sometimes prospects may seem to be dark in this ungodly world, and although it may sometimes appear to an eye of sense as if the christian cause would be extirpated from the earth ; yet there is no danger of its extirpation : for Almighty God is on the side of Christianity ; he is on the side of the general good : he is ou the side of his own glory. The cause of holi- ness will, therefore, rise above all opposition. — Notwithstanding its enemies are numerous and potent ; yet they can no more destroy it, than they can destroy Almighty God. Temporal things will soon vanish away. The honors, riches and pleasures of this world are of short duration ; but the cause in which christians have engaged, will exist forever. When the sun shall cease to shine, when the moon shall wax and wane no more, and when the stars shall lose their lustre, then the cause of christians will remain unshaken. When time shall end, the elements be melted with fer- vent heat, and all temporal things be wrapt in Eames, this cause will rise and flourish. Yea, the ceaseless round of eternal ages will bear wit- ness to the prosperity of this cause. Wherefore, then, my brethren, should we be backward in the concerns of this cause ? Be animated in the cause SILAS CHURCHILL, 171 in which ye have engaged. Quit you like men, be strong. By way of conclusion we infer 1. That they who never have engaged in the cause of religion are exceedingly unwise. If it be a good and important cause, if much hath been done by the Lord for this cause, and if it will fi- nally prevail when all other causes will fail, sure- ly it must be stupidity not to engage in it. Pause and consider, O ye neglecters of religion, if there be any present, consider why it is that you neg- lect it. Dare you say, it is not reasonable ? Is it not worthy of your attention ? Is it not calcula- ted for your own good ? Is it not for your own benefit that God calls you and warns you by his word and providence ? Is it not for your own good that ministers are calling you from sabbath to sabbath ? Why will ye not yourselves have a regard to your own real good? Doubtless, you suppose you wish well to yourselves. But in re- ality you are doing the greatest possible injury to your own souls. You are rapidly coursing your way down to the chambers of everlasting death. Is there any excuse for your neglect of religion ? There is none that will answer any good pur- pose. If you plead the real reason, viz. that you are not disposed to engage in the christian cause, this very reason will be sufficient to condemn you. What ! not disposed to engage in such a good, important and glorious cause ! Not to be dispo- sed to undertake in such a cause, must be very unwise and unspeakably criminal. Let me tell you in the fear of God, that if you continue to neg- lect this cause, you must sink into destruction, and when you are overwhelmed with the billows of divine wrath; the whole universe will see that 172 A SERMON BY your damnation is just Then you will see that you were the foolish authors of your own misery, and that you opened the door of hell with your own hands, and plunged yourselves into the un- fathomable abyss of woe. How will you bewail the day of your birth, and lament that you had not died and been condemned in your infancy, rather than to have lived all your days in the neglect of God and religion, by which neglect you have treasured up accumulated wrath. Ah me ! How indescribably dreadful must be your case when you are agonizing in total despair ! How will you exclaim, O how can I bear this dreadful wrath, how can I exist in this unuttera- ble woe ! yet exist I must, for God will not per- mit my existence to cease. How long shall this woe continue ? As Ions as God exists and eter- nity endures. When millions and millions of years are gone, my woes will be only beginning. An end will never come. O this parched tongue, O this never dying worm, O this wrath of Almighty God ! O eternity, eternity, O wretched eternity of wailing and gnashing of teeth ! O sinners of this assembly, I beseech you to turn your course now when you have not quite arrived to such total despair. Is it not high time for you to awake out of sleep, and attend to the things of your peace be- fore they be forever hidden from your eyes ? O why will you die P Why will you forsake you own mercies ? Why will you neglect to hearken to the voice of God, until you fall into the abyss of hell ? Christians are praying for you : they see your danger. God is calling, Christ is beseeching, the word of inspiration is warning you, and all heaven is looking on to see whether you will, at length, regard the warning. O, if there could be SILAS CHURCHILL. 173 tears in heaven, saints and angels would weep over you, when they see you just ready to fall in- to the bottomless pit, and will not consider your danger. Death is at your door. Boast not thy- self of to-morrow ; for thou know est not what a day may bring forth. How can you shut your eyes in sleep, when you may awake in hell ? — How can you attend unconcernedly to the trifles of this world, when the next step may leave you in the horrors of eternal darkness ? How can you be joyful, when, the next moment, you may weep and wail among the damned below ? God hath told you that you stand on slippery places. O then beware lest you slide beyond all hope of re- covery. Be entreated to neglect the cause of Grod no longer. Abandon the foolish cause of sin and satan, and espouse the cause of your own souls, the cause of the great Redeemer, the cause of eternal happiness. We infer 2. the inexpressible guilt and follyof infidels, who appear in open opposition to the cause of God. God forbid that any of you, my hearers, should be of this character. But it is possible that there may be some in this house who disbelieve religion and the future judgment, and would not hesitate to speak openly against Christianity. Such may well be ashamed of their impiety, and blush at their audacity. Yea, they may well tremble before the God of heaven who beholds their wickedness. Ye who are of this class, appear in opposition to all. that is good : Ye are in opposition to all true happiness : Ye have waged open war against the infinite Jeho- vah. Although ye may run the giddy round of life in laughter, and may rail against revivals of religion ; yet, ye will soon rue your folly. Your 174 A SERMON BY laughter shall be turned into mourning and your joy into heaviness. Consider whom it is that you disbelieve and oppose. It is that God whose eyes are a flame of fire, and whose almighty arm will soon take hold on judgement. Oppose the cause of Christianity no longer ; for all your efforts must be in vain, as long as the Lord God is against you. Your puny arm cannot succeed in a war against heaven. It is possible that God may let you alone a little while ; but remember that all those who oppose religion are now under divine wrath, and will soon fall into perdition without end. We infer 3. that christians are very criminal for not being more animated in the cause in which they have engaged. They acknowledge it to be good and important : they acknowledge that God has done much for it, and that it will prosper to eternity : yea, they acknowledge that they have voluntarily engaged in its concerns ; yet they are apfc to be very inactive in the great things which relate to the cause in which they have undertaken. Are we not, my brethren, exceedingly criminal in the sight of God, for our slothfulness in religion ? We do but very little for God. O let us mourn for our coldness, and awake from slumbering. Arise in the strength of the Lord, and appear in earnest on the side of Zion's king. Consider with what ardour men pursue those concerns of time which are trifles compared to the christian cause. Behold a man in the pursuit of worldly wisdom. He reads by day, and meditates by night. He applies to the most approved teachers, and listens to all their instructions. He is not diverted by business or amusements. With un- wearied diligence he pursues his object, and SILAS CHURCHILL. 175 spends many years in this sole pursuit. Behold another in the pursuit of power or honour. He forms his plans by night and executes them by day. He .sacrifices his repose, his wealth and his time for the object of his desires. He will use all suitable means which are calculated to promote his purpose. And many times, he will be hurried on by his desire of power, to make use of means which are unlawful and abominable. If we look into the history of man, we shall find a most awful catalogue of crimes committed in or- der to get into places of power. Men have mur- dered their nearest relatives, and with the fury of demons, have imbrued their hands in the blood of those who were their most intimate frieuds. Yea, how often have thousands of men been slain in battle, to preserve or increase the power of an individual ! How often have persons waded to a throne through seas of human blood, and then have feasted and fattened upon the spoils of slaughtered thousands. See the soldier ardently pressing on over the dying and the dead, facing the most furious foes, and disregarding death in its most frightful forms, in order to have it said that he has covered himself with glory. See also the man in pursuit of worldly riches. He exerts every nerve for the attainment of this object. He rises early, and late takes rest. He toils abun- dantly : he endures hunger and thirst and every fatigue i l?e encounters the southern heat and the northern cold ; he traverses the land and the ocean, and risks his health and his life, to gain the wealth of time. Alas ! my brethren, while men are so ardent in the pursuit of things which are momentary, shall we be languid concerning those things which are of infinite importance ? hzi us 176 A SERMON BY consider with what animation holy angels and saints above, serve their God. How constantly and joyfully do they adore and praise the great Lord of all, and with what alacrity and delight do they comply with their Maker's will. God is as worthy to be served with fidelity by men on earth, as by angels and saints in heaven. Is he infinitely worthy and glorious ? Let him then be served with life and vigour. Should we not be ashamed to serve so good a master with coldness and inconstancy ? The eyes of the Lord are con- stantly upon us. Shall Ave be negligent in duty, when we are under the immediate inspection of him who will shortly call us to a solemn account ? The command of this omniscient God binds us to be diligent in his service. Is there nothing weigh- ty in the command of him who is infinitely pow- erful and good ? Are you willing to trample un- der foot the command of the Almighty ? Are you afraid of doing too much in the service of God ? Let me tell you that in a few days when you come to die, you will lament that you have not been more active in glorifying God and in advancing his cause in the world. Think of the prophets, the apostles and martyrs who have been zealous in the cause of their Lord and Master. Yea, think of the blessed Jesus who was active for our good. He was animated in the work assigned him. O what sufferings did he endure for our sake ! Noth- ing could divert him from his purpose, until he could say " It is finished," Had he been sloth- ful, eternal woe had been our portion. Shall we be unfaithful in the cause of the blessed Saviour who hath died that we might live ? Consider that eternity is but a little forward. Is eternity a mat- ter of indifference ? Is heaven not worthy of our SILAS CHURCHILL. 177 earnest exertions ? Cast away, tlien^ all luke- warmness in the service of God. Consider that the events of the present day, call for the fervency of christians. God is doing wonders in this period of time. All the exertions ef christians to do good in the world are remark- ably succeeded. Multitudes of revivals of re- ligion have taken place in our land and world, and God is wonderfully calling people into his spiritual kingdom. In many places, the attention of the old and young is generally arrested, and many are converted unto the Lord. But still God is leaving many others to hardness of heart and blindness of mind. While it is a joyful consid- eration that many are converted, is it not a most solemn thought that multitudes are still left to pursue the broad way which leads to destruction ? If sinners of this assembly are left to continue im- penitent a little longer, it is probable that they will be forever left, and that they will perish with- out remedy. They who have arrived to years of discretion and are inattentive to their spiritual concerns, at such an eventful period, have great reason to fear that they will never be converted and saved. O christians of this assembly, is there great reason to tremble for impenitent sinners, and is it not a time for you to be active and alive in religion? When God is about to revive his work, he generally if not always begins by caus- ing christians to be more faithful and animated in his cause. He pours out upon his own people a spirit of fervent prayer, and fills their hearts with ardour in his service. Permit me, my brethren, affectionately to exhort you, in the name of Christ, to be more fervent in prayer at the throne of grace. Pray for more grace, for more life, for 16 178 A SERMON BY, &C. more fidelity. Pray that sinners in Zion may be afraid, and that conversions may be multiplied unto the Lord. If ye have any regard for the divine glory and the good of perishing sinners, be animated in the cause of Christ, and live more and more devoted to the service of God. "What- soever thy hand findeth to do, do it with thy might ; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." May Almighty God hear your prayers, and crown your exertions with abundant success, through free grace in the Lord Jesus Christ, to whom be glory forever. AMEN. THE DEITY OF CHRIST. A SERMON, BY REV. DAVID PORTER, D. D. HEBREWS I. 6. Let all the angels of God worship him. It will be natural from these words, in the first place, to give the character of the angels ; second- ly, to give the character of Christ; and then, thirdly, show on what principle it becomes the duty of the angels to worship him. Though, from what we discover in the light of nature, we could arrive at no certainty of the ex- istence of unembodied spirits, called angels ; yet .we see nothing which goes to oppose, either the possibility, or even the probability, that such in- telligences are in the universe. Why is it more incredible to the eye of reason, that there be incorporal simple, spirits, than that there should be spirits united to material, animal, bodies. We are conscious of our own existence, both as respects our bodily and mental faculties ; but why might not a simple spirit, which has no bo- dy, whose extent of views should be limited the same as ours are, deny that a spirit could be unit- ed to a material body, he having never seen any of the human species, as well as we deny the exis- tence of such a spirit without a body? I see not why one would not have as good reason to doubt and disbelieve, as the other. If angels know no more of us, than we do of them, on every principle of 180 A SERMON BY reason, they might as well call in question our ex- istence, as we call in question theirs ! Allowing we have no evidence of the existence of spirits dis- connected with organized matter from any thing in the works of God, with which our senses are conversant ; it is equally true,thatfrom this source, we have no evidence to the contrary. We are compelled to believe in many things which are incomprehensible and involved in mys- tery ; and if we allow ourselves to admit of de- grees of mystery, we do not descend deeper in mystery, in believing a spirit may exist without, than with a body. I have thought that looking at the case abstractedly and philosophically, af- ter having proved that God is a spirit possessing infinite attributes, and then conceiving him about fo create moral intelligent beings, that the infer- ence would be more natural, judging from what God is, or rather from knowing, that material substance must be extraneous to his nature, that he would create beings, who should bear his own image and likeness, disconnected, rather than connected with bodies of cumbrous matter. Not that our existence is unanalagous to what we see and know in nature ; for surely our whole being, with every faculty which goes to constitute our existence, carries the impress not only of omnipo- tence ; but of infinite wisdom and design. But waving speculations deducible from mere natural religion, and admitting and relying on the scriptures, as of divine authenticity, all that is du- bious departs from the subject, and it is placed in full and unclouded light. The being of angels is asserted abundantly in the scriptures, and in the clearest and most unequivocal manner. We •1 of angels as early as the time of Abraham and DAVID PORTER. 181 Lot. When God was about to rain fire and brim- stone on the cities of the plain, two angels, who were sent to inform him of the approaching de- struction, pressed upon Lot to make his escape without delay. Jacob in a vision of the night saw a ladder whose top reached heaven, and be- held the angels of God ascending and descending upon it. Christ informed Peter he could pray his Father, and he would send him more than twelve legions of angels. In reply to a question put by the Sadducees to our Lord with a view to embarrass and perplex him, he said, " in heaven, they are neither married nor are given in marriage, but are as the angels of God." The angels ad- ministered to Christ in the days of his flesh; and when undergoing the most extreme agonies on the cross, " an angel was sent strengthening him." The angel Gabriel was sent to Daniel to give him skill and understanding. The same angel ap- peared to Zach arias the father of John the Bap- tist. And at the birth of Christ, an angel an- nounced the tidings to the shepherds of Bethle- hem, " and suddenly there was with the angel a multitude of the heavenly hosts, praising God and saying ; glory to God in the highest ; and on earth peace, good will towards men." In the great and last day, Christ assures us, " he will come in his glory, and all the holy angels with him." John the revelator, in his vision on the isle of Patmos, was encircled by these incorporal, and highly exalted and intelligent spirits, com- missioned of God to announce the mysteries of his will in reference to the church and the world, in ages to come. We cease ennumerating passages, and would ask, who can subscribe to the bible, as the pure and unmixed word of God,, and denv 16* 182 A SERMON BY the existence of created beings vastly superior to ourselves, both in greatness and excellence of character ? Nor is this all; the scriptures reveal with equal clearness, that there is in being a vast host of reprobate angels, who were once holy, but ha- ving rebelled against God, are reserved under chains to the judgment of the great day. There with Beelzebub their prince, and satan, the old serpent, who tempted and ruined our world, are the enemies of God, aim their rage against his throne, and are bent on the destruction of the hu- man race. Eut we pioceed to ascertain as far as the scrip- tures allow us, the character of those elect angels, who are in allegiance to Jehovah, and have never deviated from a perfect adherence to the good pleasure of his will. 1. The angels were created as early as God made the world. When God had finished the heaven and the earth, the angels celebrated his praises. " Then the morning stars sang together and all the sons of God shouted for joy." 2. The angels are the most exalted intelligent beings, the Deity ever created. They are said to excel in strength. This denotes that they are far superior in their powers of perception and intel- lect, and in ability to comprehend, and execute vast designs, to the most acute and penetrating of the human species. • 3. The angels are holy beings. No blemish is attached to their character. And though they have existed thousands of years, and have been employe*! without interruption in executing the high behests of heaven, and have been intrusted with dispatches and transactions of infinite mag- DAVID PORTER. 183 nitude, in respect to this, and probably to other, worlds ; yet they have never fallen into error or proved unfaithful in a single instance. And where it is said, " he chargeth his angels with folly,* 1 nothing criminal is imputed to them. But the idea is, that God is infinitely above them, aud that their highest views are contracted and low, com- pared with those of the divine mind. 4. The angels are active beings and engaged in the most important service. "They are minis- tering spirits sent forth to minister to those, who shall be heirs of salvation." In redemption an important work devolves on the angels. Here is employ for them continually. Their attention is arrested by the subject. Accor- dingly when a sinner repents, and is adopted in- to the family of God, they rejoice ; and that no injury should come to God's children, while tab- ernacling here below, Christ says, " their angels do always behold the face of his father, who is in heaven." Saints are under the guardianship of angels. There is nothing contrary to the suppo- sition, but much in favour of it, that angels sug- gest to their minds, their best thoughts, and in their growth in grace dispel their unreasonable anxieties, and fears, and defend them against many evils to which they are exposed. 5. The angels are consummately happy. No passion of jealousy, of envy, of ill will, or mur- mur or discontent crosses these pure spirits. Their conformity to God is perfect, and of course their harmony amongst themselves must be complete. Their love to each other is constant and ardent. Each spirit bears the same image. And hence their accordance in all their views of God and Uis worship is entire. No jarring note is heard 184 A SERMON BY in the tune they sing. No pain or inconvenience diverts their attention. And though they never slumber nor sleep ; yet they are subject to no fa- tigue. The most intense application does not un- fit them to prosecute still further investigations of the most improving and delightful nature. Their work though great, is easy, and what they would prefer to any or all other pursuits within the com- pass of their highest conceptions. God is the source of all their felicity. A sight of his glory fills them with rapture, and calls forth their high- est strains of praise. These beings are not only as happy as possible ; but they have a perfect as- surance of the continuation, and increase of their blessedness forever, and in proportion to the en- largement of their faculties and conceptions. With this brief outline on the character of the an- gels ; I proceed Secondly, to give the character of Christ. All we know of Christ is from the scriptures. The book of nature reveals the Godhead ; but it does not teach the doctrine of the Trinity. Upon this subject we are to look for information in the scriptures. And when these are proved and ad- mitted to have been divinely inspired, whatever we find contained in them, we are bound to re- ceive, as the infallible truth of Jehovah. For it is easy to see, that if the whole bible is from God, the parts must be true. On no subject of Theology are the scriptures clearer, than upon the character of the Lord Jesus Christ; and yet no subject has more agitated the minds of men, than the person of the Saviour. Not that there has been any disagreement respec- ting his moral character, for all, who have not utterly rejected Christianity as a gross imposition, DAVID PORTERi 185 have agreed that Christ was holy and without sin. The dispute has been, and is still, concern- ing him as an intelligent agent, or in respect to the extent of his being. My design, at this time, is to turn to the texts, taking them in their plainest and most obvious import, and see what they teach us respecting Jesus Christ. And if we should be so happy as to come at the true sense of these scriptures, we shall arrive at the knowledge of his true character. From close and candid attention to the bible, I believe it will be found, that the texts which apply exclusively to our Saviour, and to no other being, all fall under one of three classes. One class speak of him as man only. A second class speak of him as both God and man united ; and a third class speak of him simply as God. It cannot be expected that, I shall adduce all the passages and range them under their respec- tive classes, or that I should adduce more than a few ; because it would exceed the bounds prop- er to occupy in a sermon. Nor do I conceive, any advantage would be gained by multiplying passages. But what I hope to do, is to lay down a rule, or fix sl standard, by which we may come at the meaning of every text in the bible, which ap- plies to Christ, and be enabled to ascertain to which class it belongs. 1. I shall note a.few passages, which speak of Christ as a man only. Where it is said that Jesus increased in wisdom and stature, there is reference only to his human nature. After he had fasted forty days and for- ty nights, he was afterwards an hungered. It is evident here, that he had the sensations common to other men, after having, for a long time, been 186 A SERMON BY deprived of food. So also, when it was said of him that he was asleep, he is considered in that condition as a mere man. To this his human na- ture only was subject. He was also addressed as a man, as when he was invited to eat. He had a human body and a human soul, like other men. It is said, " it behoved him in all things to be made like unto his brethren." He is spoken of as a " man of sorrows and acquainted with grief." His sufferings were confined to his human nature. When he said, " my soul is sorrowful even unto death," he meant his human soul— the created spirit. His passions were human passions. He wept as at the grave of Lazarus, and over Jeru- salem. He is called abundantly in the bible the son of man. This style taken in a strict sense is limited to his manhood ; though taken in its con- nexion with the whole scope of the paragraph or strain of discourse, it might import his whole char- acter ; as where it is said, " the son of man shall come in the cloud of heaven." In this instance, a part is put for the whole, which is common in the scriptures, and where from the nature of the subject, no room is left for doubt, respecting the sense of the writer. The foregoing passages, and all others of the same import, apply to Christ in his human nature. 2. We shall notice certain passages which in- clude both Christ's humanity and divinity. When Christ is spoken of as a mediator or re- ferred to in his peculiar office- work, both natures, the human and divine, constituting his whole char- acter, are included, and intended to be set forth. Thus in the following passages. " Who being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputa- DAVID PORTER. 18*7 tion, and took on him the form of a servant, and was made in the likeness of men ; and being found in fashion as a man, he humbled himself, and be- came obedient unto death, even the death of the cross. Wherefore, God hath highly exalted him, and given him a name which is above every name ; that at the name of Jesus every knee should bow, of things in heaven ; and things in earth ; and things under the earth and every tongue should confess, that Jesus is the Christ to the glory of God the Father." With this corresponds the fol- lowing strain. " But God commendeth his love to- wards us, that while we were yet sinners, Christ died for us; much more then, being justified by his blood, we shall be saved from wrath through him ; for if when we were enemies we were recon- ciled to God by the death of his Son, much more being reconciled we shall be saved by his life. And not only so, but we joy in God, through our Lord Jesus Christ, by whom we have now receiv- ed the atonement" Here I stop to remark, that what is said of Christ in these passages, cannot refer exclusively either to his divinity, or his hu- manity. In the first passage, the words ; " he thought it not robbery to be equal with God," can with no propriety and consistency be applied to Christ in his mere manhood. The bare mention of his equality with God, would be the highest kind of profanation and blasphemy, provided he was only a created being and of the first rank. No such style is used in the bible to characterize any finite intelligent. The words in their obvious import, express Christ's divinity. But the same person, and in the same sentence, is said " to hum- ble himself to the death of the cross." Now could it be other than his human nature that suffered. 188 A SERMON BY and was obedient unto death? We see at first view, that this clause marks his humanity, and can apply only to him as man. But the whole taken together proves and supports both his God- head and manhood. In like manner in the other passage thf death of Christ is mentioned, refer- ring to his dying on the cross. But we would not dare to say he died, except as man. The divine essence is above pain. But who can conceive, that if he was no more than a mere man, that his death could make an atonement for sinners, and be the ground of their reconciliation to God, and their eternal salvation? What could the death of a mere man avail towards the salvation of a rebel against God, who had subjected himself by sin to eternal punishment? The passage evidently sets forth the two natures of Christ, the human and the divine. All those passages, which speak of Christ's subordination to the Father, and refer to his office- work as mediator, fall into this class, and prove him both human and divine. I instance the fol- lowing passages. " Then answered Jesus and said unto them, verily, verily, I say unto you, the Son can do nothing of himself; but what he seeth the Father do ; for what things soever he doeth these also doth the Son likewise. For my Father is greater than I. And then cometh the end, when he shall have delivered up the king- dom to God even the Father. And when all things shall be subdued, then shall the Son also himself be subject unto him that did put all things under him, that God may be all and in all." These texts and a vast list of others running through the New Testament denote the subordination of Christ to the Father, which is a subordination of BAVID FORTER, 189 office, and not of attributes, and always include and imply both Christ's human and divine na- tures, which two natures are necessary to his of- fice as mediator. Whatever, therefore, we find in the bible, said of Christ, which taken in its most natural and plain sense, communicates an idea of inferiority or subordination, and yet dis- tinguishes him from a mere man, in every instance, Las respect to his office of mediatorship, which implies both divinity and humanity. And the passages in the New Testament, which set forth his mediatorial character, and include both his hu- man and divine natures, constituting one person, are by far the most numerous. Every passage, which exhibits Christ in his priestly office, and represents him as making propitiation for sin by the sacrifice of himself, belong to the class we are now considering, and specify his two natures in one person ; viz. his human and divine, his God- head and his manhood. 3. I shall refer to that class of scripture texts, which apply to the divinity of Christ exclusively, or such as prove him to be God, distinct from hu- manity, or from a created nature- It is by no means difficult to prove, that the Jehovah, and Lord God of the Old Testament^ are names used abundantly in application to Je- sus Christ, as will appear by light reflected upon them, and what is said in the New Testament. The word angel which means a messenger, or one sent forth, denotes a'mediator, and in many instances applies to Christ. There were three angels which appeared to Abraham, one of which was the -angel of the covenant— the media- tor ; the two others were finite, created angels. AH these appeared in the likeness of men. One 17 190 A SERMON BY of them Abraham knew to be God, to whom he made his prayer for Sodom. He is the Jehovah — God in essence. The same angel Jehovah ap- peared to Manoah and his wife and predicted the birth and character of Samson. And after the interview had passed, and the angel had depart- ed, JManoah said unto his wife, " we shall surely die, because we have seen God." The same angel Jehovah was the Lord God to whom Moses spake face to face for forty years in succession. And this is evident from the narra- tive of Stephen before the high priest and the council of the Jews. This is he, said Stephen, referring to Moses, that was in the church in the wilderness, with the angel, which spake to him in the mount Sinai and with our fathers. Now the being who commissioned Moses and spake to the fathers, was Jehovah, the Lord God, God in essence, as the original signifies. Comparing with this the words of Christ in John's gospel, we sha-11 find it was not God the Father in person, but God the mediator that spake to Moses and the fathers. For addressing himself to the Jews as a nation or body, Christ uses these words, " And the fa- ther himself, who hath sent me, hath borne wit- ness of me. Ye have neither heard his voice nor seen his shape." Now the Jews had heard the voice of Jehovah, and yet they had not heard the voice of the Father, in his distinct personality ; therefore, he, whom they had heard was the me- diator or the second person of the Trinity. And this will appear the more evident, and I think conclu- sive beyond all doubt, when we compare the words of John with those of Isaiah. The words of Isaiah are these. " In the year that king Uzziah died, I saw also the Lord sitting upon a DAVID PORTER. 191 throne, high and lifted up, and his train filled the temple. And above it stood the seraphims, and one cried unto another and said, holy, holy, holy, is the Lord God of hosts, the whole earth is full of his glory." The Lord God of hosts, whom Isaiah saw, and before whom the Seraphiins wor- shipped and adored, in strains of the most eleva- ted praise, was the same with whom Abraham plead for Sodom ; the same who blessed this father of the faithful, and entered into covenant with him and made to him great and precious promises ; the same that Isaiah saw was the an- gel Jehovah whom Manoah and his wife saw and to whom they offered sacrifice ; the same person that Isaiah saw w T as the God of Abraham, Isaac and Jacob, with whom the latter wrestled in prayer and prevailed ; and it was he, the angel Jehovah, that spake to Moses in Horeb and Si- nai, and redeemed Israel from Egypt, and con- ducted them through the wilderness to Canaan and was owned and worshipped as their God, whom Isaiah beheld sitting on a throne high and lifted up ; and the very same person that Isaiah saw, who was none other than the very God, the apostle John declares to be the Lord Jesus Christ himself; and in the following words. -"But though he (Christ) had done so many miracles before them ; yet they believed not on him. That the saying of Esaias might be fulfilled, which he saith, " Lord who hath believed our report ? and to whom hath the arm of the Lord been revealed? Therefore they could not believe ; because that Esaias said again, he hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their hearts, and be converted and I should heal them. These things 192 A SERM0N BY e of said Esaias, when he saw his glory and spake him." The very person whom Isaiah saw, John tells us was Christ. If then the person whom the prophet saw. and called the Lord of hosts, was God, then it will follow that if John spake fehe troth, he asserts Christ's divinity, because he considers Christ to be the same person as Isaiah beheld the angels adoring, and the same as he ac- costs, " Lord who hath believed our report." — if then John's quotation from Isaiah was in point, and to his purpose, and he understood Isaiah, and they two were of one opinion, John most have had the same belief that Christ was God, as Isaiah had that the Lord Jehovah, whom he saw sitting on a throne high and lifted up, was God. It is manifest also, that this passage in John proves not only that the person Isaiah saw and Christ were the same identical person ; but it proves that Christ was truly the uncreated angel, the Je- hovah, the Lord God Almighty of the Old Testa- ment ; who spake to the fathers, who redeemed his people, and to whom infinite perfections were ascribed, and Was worshipped as the living and true God. It follows from hence, that the Old Testament is full of attestation of Christ's real Godhead, even more so than the New ; as Christ had not vet taken upon him the human nature and become incarnate. I would be understood to convey the idea, that after the fall, all things went into the hands of a mediator and that the second person of the trinity is the person called God, and was worshipped, and revealed himself as God, and was believed to be God by the saints during the whole Old Testament dispensation. What has keen said, it is conceived goes far to support this DAVID PORTER. 193 idea, and what shall follow may go to confirm it still further. There are many passages in the New Testa- ment, which point to Christ simply and exclu- sively as God. Insomuch that from these texts themselves, we should not infer, that he had any other than a divine nature. To the class we are now considering belong the following texts. " In the beginning was the word, and the word was with God, and the word was God." Here he is called God expressly. Nor can there remain a doubt, that Christ is here meant. Because far- ther on, it is said, " the word was made flesh and dwelt among us." Again he is called " God our Saviour." Thomas exclaimed " my Lord and my God." The Jews who understood the idioms of their own language, considered Christ's claim to be the Son of God, to imply, that he was equal with God, or that he was God. And for this cause they charged him with blasphemy. Christ said nothing but what their inference was correct, which he doubtless would have done, provided he had not meant to assert his divinity or equality with the father. The divinity and simple God- head of Christ,is confirmed by these words, "For by him," that is by Christ, " were all things cre- ated that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, principalities, or powers ; all things were created by him and for him." The New Testament gives all the works, ti- tles and attributes to Christ which belong to aa infinite being. He is called the Alpha and the Omega, the first and the last, the beginning and the ending, which could not be asserted of him, only as he is God. 17* 194 A SERM@N BY Nor can we conceive any imaginable proprie- ty of baptism in the name of Christ, if we discard bis divinity. The same may be said of the ben- edictions, where all the three persons of the God- head are expressed. " The grace of our Lord Jesus Christ, the love of God and the communion of the Holy Ghost be with you all. 9 ' These words of Christ imply his divinity. " Before Abraham was, IAM." He is called the bright- ness of the Father's glory and the express image of his person. John says, " there are three that are recorded in heaven, the Father,and the Word, and the Holy Ghost, and these three are one." The passages now mentioned and alluded to designate him as God. The same is true also of every passage, which directs us to worship him, ©r that teaches us that he approves of receiving worship. When Cornelius was about to wor- ship Peter, he prevented him. When John dis- covered a disposition to worship the angel, he said unto him, " see thou do it not." We are for- bidden expressly to worship angels. " Let no man beguile you of your reward, in voluntary hu- mility and worship of angels." To worship a be- ing is to pay him divine honors. And to pay di- vine honors to one who is not God, is idolatry. — Therefore if Christ was not God, and yet recei- ved and encouraged worship, it was casting the utmost contempt upon God, and setting up an idol in his room. But Christ did receive worship from men, abundantly, when on earth, which circum- stance, if we allow him to have been pure and sinless, proves and puts his divinity beyond all question. He enjoined it as a duty expressly, binding on all men " to honor the Son even as they honor the Father," which he would not have DAVID POUTER. 195 done, had he not been either divine or the great- est impostor,the world ever knew. Eut it is agreed on all hands, that his character and life were without a blemish ; and hence receiving worship made it certain he was God. Nor is this all. — The Holy Ghost informs us, that he, the Father, when he brought his first begotten into the world, gave this order to all the heavenly hosts. " And let all the angels of God worship him." Nor could this alter the case, and render it proper to worship Christ, on the supposition that he was the greatest created being in the universe. The greatest finite intelligent does not approach nearer to God in the extent of his existence, than the least. Of course to set up a finite intelligent, as an object of worship, is making that intelligent equal with God in the view of the worshipper ; whereas God is infinitely above him. It is hence certain, that this order given to the angels in the text, establishes Christ's divinity and places it be- yond the reach of all reasonable controversy. This brings us, in the third place, to show on what principle it becomes the duty of the angels to worship Christ. This is a point on which it becomes us to be- stow much patient and candid attention. The text seems to be perfectly explicit and unequivocal in its import, and is as easily understood by men as by angels, whose duty it expressly enjoins. — There is doubtless reason for the injunction on angels to worship Christ, on which such injunc- tion is built. Every command that is given out by the Deity to his creatures, is founded in the fitness of things and has the best reason in its favour for its being honoured by obedience; 195 A. SERMON BY There can, therefore, be no doubt as to the du- ty of angels to worship Christ, because it is pos- itively expressed. But what we would hope for, is to see clearly the reason of the command, in the view of which reason, the angels might have a consciousness of doing right in worshipping Christ, as well as in obeying their orders from God to render it. It is of no little importance for us to know the precise meaning of worship. It is easy to see that to worship a being implies more than to re- spect and esteem him, or take complacency in his character. When the angel forbade John to wor- ship him, he did not disapprove of John's re- specting him, and esteeming and taking compla- cency in his dispositions and motives of action ; and yet the angel was unwilling to receive from John what he was about to offer him. The true definition of worship, I conceive to be this ; it is to ascribe honours to a person, which are due only to an infinite being, and to look to and ask for favours, and acknowledge the re- ceipt of them, which God only can bestow. This being the idea of worship, it will at once appear wrong for one finite being to receive worship from another. Thus it would have been wrong for Peter to have received such honors from Corne- lius ; or for Paul and Barnabas to have accept- ed the sacrifice, the people were inclined to offer them ; or for the angel to allow John to worship him. Still it was proper and a duty, in these in- stances, to manifest tokens of respect, complacen- cy and esteem. Having defined and ascertained what constitutes w T orship, the question to be settled is this ; what is the reason on which the command given to the angels to worship Christ is founded ? In reply 5 DA VI1> PORTER 197 1. It cannot, I conceive be this, that Christ was greater than they. If the order was grounded on this, as a principle, it would follow, that we are bound to worship any being greater than ourselves. If this principle be a correct one, then the angel ought to have received worship from John, as he was vastly John's superior in point of strength of intellect, and extent of thought and intelligence. Allowing Christ to be far exalted above angels ; yea, admit that he was much the greatest being the Deity ever created, and that this is the ground of the command given them to worship Christ, it is plain to be seen, it would sanction a principle or rule in all cases binding, that the less shall wor- ship the greater. Now, if the case were thus ; every rational being in the universe would be en- titled to worship except one, and he the least of all. If this principle were allowed, it would be proper for men to worship angels ; for men of small abilities, to worship those of more eminent talents, and this would become the rule of duty to be observed through every grade of rational and moral existence. If this be a correct principle, John was in the right in proposing to worship the angel, and that the angel was in the wrong in re- fusing to receive it, and that the people who were about to do homage to Paul and Barnabas were in the way of their duty, and that they ought not to have been prevented. But this principle we are obliged to discard as palpably absurd. Now, 2. Can it be said with more reason, that a be- ing is entitled to worship, on account of excel- lence of moral and religious character. The in- stances already alluded to, it will be perceived, operate against this principle. That a being ought to be esteemed for his excellence of character must 198 A SERMON BY and will be granted by all 5 but that he ought to be worshipped for this only would lead to the great- est absurdity imaginable ; yea. to the most abomi- nable impiety. This would imply that the an- gels, and even Jehovah himself should bow down and worship the least saint on earth. This prin- ciple is, therefore, unsustainable. Now, 3. Can we conceive the order from God to the angels to worship Christ an act of mere sovereign- ty. God's sovereign acts are those for which he gives no reason to his creatures. It was a sove- reign act of God to create different orders of in- telligences, and to endow them with greater or less capacities, for which he assigns no reason, only that it was his good pleasure so to do. We can assign no reason, for no reason is given us, why angels were made superior to men, and some men superior to others. It was God's sovereign pleasure, for which he does not account to us. It is the same with all God's sovereign acts. But in giving out commands, which impose duty on crea- tures, God's acts are acts of justice ; and a rea- son for which is also given, which is always ca- pable of being understood by those on whom the commands are laid. And hence, it will follow, that the angels must see a reason for the command laid on them to worship Christ, which they could not see, if it were a mere sovereign order. The command, therefore must have been grounded on justice, and the reason of the case, and not on sovereignty. Now, 4. Could such an order proceed from God to angels to worship Christ, which should grow out of circumstances. Christ being placed in some certain circumstance, rather than in others, offers no conceivable reason, why the angels should be DAVID PORTER. 199 commanded to worship him. Christ being unit- ed or disunited, to the human nature, employed or not employed in mediating between God the Father and this fallen world, renders it neither less nor more, a reason for the angels to worship him. He must be as well deserving of worship under one circumstance as another, and under all circumstances alike, for any thing we can possibly conceive or imagine, so far we proceed and find no solid reason, why the majesty on high should command the heavenly hosts to worship Christ. And this brings me to assign the only reason of the command of which the case can admit. The reason is simply this and none other ; that Christ is very God, the self existent, and inde- pendent, and eternal Jehovah, the creator and preserver of all worlds, in whom all angels and men live, move and have their being. Christ possessing an infinite character, yea, all the attri- butes of an infinite being, a reason satisfactory to all finite intelligences is given for the worship of Christ by the whole angelic hosts which surround the throne of God. And from the reason here assigned, a conclusive inference is drawn, that it would be idolatry amounting to contempt of God himself, either for angels or men to worship any other than an infinite being. And were it not that Christ is real God, no reason could be of- fered, why it might not be the duty of Christ to worship the angels, as well as it be their duty to worship him. But as the case now stands, liav- ing proved Christ's divinity, the order is perfect- ly fit, and must claim the rational and delightful obedience, of those mighty spirits, whose train fills the temple above, to bow down with the low- est prostration, at the feet of Jesus, and worship him as God over all, blessed forever. 200 A SERMON BY INFERENCES. 1. If the scriptures afford us satisfactory and abundant evidence of the divinity of Christ, then we are sacredly bound to receive this evidence, and hold it fast, and make use of it in supporting and defending this great and fundamental doc- trine of our most holy religion, and sacrifice no ground God has given us to occupy, but maintain it, against the insidious attacks of the enemy. — Now from passages of the first class taken ab- stractedly, which refer to' Christ's humanity sim- ply, we derive no evidence of his divinity whatev- er. But from passages ill the second class, which include both his divinity and humanity, we have as conclusive evidence of his Godhead, as from the texts which expressly assert it. For if we should say, that the passages in the second class do not prove Christ to be God, it might with equal propriety be said, that they do not prove him to be man ; and of course they prove nothing re- specting his character ; for he has no character exclusively of that which is constituted either by his human or divine nature. While then we make use of these passages of the second class to .prove him to have been a man, we are bound to retain them to resist the gainsayer, who would call in question and deny his divinity. 2. It will follow from what has been exhibit- ed in this discourse, that if Christ was not a di- vine person, it must be acknowledged he has en- couraged and sanctioned idolatry, which the scriptures condemn as abomination in God's sight. Christ received worship with his full ap- probation of the conduct of those who paid him divine honors. Christ was called God, and did not deny that he was God. Christ was prayed to DAVID PORTER, 20i &s God, , 01 ON EARLY EDUCATION. A SERMON, BY SYLVESTER WOODBMDGE, Pastor of the Presbyterian Church in Greenville. PROVERBS XXII. 6. Train up a child in the way he should go, and when he is old he will not depart from iU Of parental affection no adequate idea can be supplied, except by experience ; for it vibrates only to the touch of our own offspring. Still, the inherent qualities may be partially determined, from the visible effects. A mother, alone, and unseen save by the eye, that never slumbers nor sleeps, in a hovel, in the depth of an obscure wil- derness, resigns, without regret, her last morsel of bread, to the blooming idol, at whose shrine she has already immolated beauty and vigor and health. Amidst contending elements, " under the open cope of heaven," and chilled by the win- try blast — her final effort is to disengage her in- fant from her own fate. Dismantling herself of one garment after another, and transferring them to the object of her solicitude, she woos the in- clement hurricane, and launches, unincumbered; upon the ocean of eternity. No exertion on the part of parents, might we not presume from these data, could be spared for thebenefit of their children? But passion, brought into play by the danger of a friend, the exciting cause removed, not uufrequently ceases to ope- rate — as the string of a harp, too closely strained, 18* 206 A SERMON BY ;eed. loses its tone. Languor and negligence succee Through the prevalence, moreover, of internal prejudice and depravity, what constitutes the genuine happiness of rational beings, is overlook- ed ; and while we cheerfully deny ourselves the comforts of living, to secure the reputation and worldly emolument of our sons and our daugh- ters, the cultivation of their mind and heart is neglected ; the understanding remains unenlight- ened, and the fountain of moral action in its ori- ginal impurity. Few endeavours are made, to lender the soul " a meet temple for the Holy Ghost." From our demeanour, who would not suppose everlasting felicity of less moment, than possessions " where moth and rust corrupt and where thieves break through and steal ? ?; The text is explicit ; train up a child in the way he should go. This injunction will, in the first place, be explained. The proposed end of every course adopted for the improvement of the young, should be their spiritual good. Preparation for a future state, is, in fact, our prime business. Contemplated in connexion with an hereafter, all things sublunary vanish. Yet, from our present constitution, pro- vision for the flesh (not to fulfil the lusts thereof) is necessary ; and, as the trifles of our ordinary pursuit often blossom into temptations, no small portion of a teacher's care— whether a parent, a guardian, or a minister of the gospel — consists \u counteracting the influence of these enticing fiow- fcrs. Their perfume long inhaled, by intoxicating leason and smothering conscience, incites to un* disguised rebellion against Jehovah. Some, in^ deed, argue — since an unshaken conviction of the superior «laims ©f >kt«s over vice cannot be inn SYLVESTER WOODBfclDGF, 207* parted by persuasion alone to the inexperienced— that the most elegible plan is to bid them god- speed in dissipation, and let their appetite be> merged in a surfeit ; — a method of acquiring knowledge sufficiently confuted, by its similarity to the one resorted to, by Adam and Eve, at tha suggestion of Satan. A mere sophism ! Children, to be effectually restrained from wan- dering into the by-paths which diverge from " the narrow way," require to be endowed with proper principles, and, induced to the habitual perform- ance of right actions. Between faith and prac- tice there subsists an intimate union. If the form- er be correct, and the other do not coincide, we feel self condemned ; whereas a perverted belief approves of conduct accordant with itself, and therefore, inevitably wrong. Just opinions are, then essential. These are embraced impercepti- bly, one after another, till the aggregate consti- tutes a system ; as every thinking man, in reflect- ing upon his puerile years, perceives. He may, indeed, have been arrested by the Divine Spirit, and his creed elevated and refined, or, (provided he maintained damnable errors) entirely altered ; but this is out of the common order — a special in- terposition of infinite mercy — and miracles do not disprove the existence of a law of nature. What, then, (the question arises) are the prom- inent instruments which contribute, principally, to shape our sentiments in childhood ; and how are they to be so used, as to avoid on the one hand, their injurious, and ensure, on the other, their salutary operation ? The first volume consulted by a human crea- ture, is the example of his superiors. Much earlier perhaps, than we are prone to imagine, is 208 A SERMON BY he sensible to the uneasy emotions, inherited by our species, through the apostacy; he is disposed to revenge fancied injuries and to resist whatever counteracts his personal wishes If those to whom he refers as oracles of wisdom and goodness and perfection indulge an angry and ferocious temper, or if they discover unwavering equability, he can- not choose but absolve himself for doing like them. The disposition to imitate, emplanted by our Maker — until the intellectual powers expand to grasp abstract conceptions — will not cease to be active. Out of the simple axiom, therefore, MY FATHER AND MY MOTHER NEVER DO AMISS engraven as with the point of a diamond upon the heart of a little child — grow unnumbered pro- blems of the first chapter of his "moral philoso- phy. " The mental process terminating in the adoption of a tenet, may, in subsequent periods, be forgotten ; but the conclusion, unless eradica- ted by a superhuman agency, will abide. Would we comply with the requisition of the text, the work is not to be delayed till our charge — by weighing us in a foreign balance, the voice of the people or the voice of God — have perspicuity to detect our deficiencies and faults ; the experiment calculated to confirm the proposition we would have him imbibe, must be exhibited (odd as it may seem) " while he is mewling in the nurses arms." At six months old, when (as Saurin ex- presses it) " eyes has he and sees not, ears has he and hears not, feet has he and walks not," will he make an essay — a sorry one indeed — to read ; thus, by demonstrating himself to be observing, teaching us, that in reference to parental nurture and admonition, " in the morning we should sow our seed." SYLVESTER WOODBRIDGE. 209 In the second volume, oral instruction — provided the first of the series were a judicious one — the pupil recognises repetitions of former lessons, interspersed with additions which no force of unaccompanied example could intimate. Sin, before disapproved as uncomfortable, is now seen to be odious — an outbreaking against the happiness of the universe and the rightful govern- ment of the " King of kings. " The wicked, he perceives, who are at war with boundless and im- mutable purity, must be f fc ' like the troubled sea, which cannot rest, but whose waters cast up mire and dirt." He learns, also his own " undone es- tate,"and the consequent need of renovation. Now the two treatises are compared,and their most nice discrepancies noted down. How often, alas ! does parental example neutralise (if not worse) the efficacy of parental precept. His circle of observation enlarges ; he notices the deportment of all with whom he comes in contact ; his tablets fill fast. His unhallowed, natural propensities, meanwhile (unless, by antecedent steps, a new code have been superinduced) are the canons of criticism, by which every maxim presented for his acceptance, is tested. At this era — while he is qualifying himself to acquire information through the medium of, not figurative, but real books — how important to seclude him from bad compa- ny ! Let his associates and instructers be of a stainless character, whose lips and behaviour ut- ter one language. He enters at length the field of literature, that flower-garden or wilderness (which shall it be called?) where truth and fiction, and piety and atheism, lie scattered through all his path like leaves of autumn. Heaven protect the youth, 210 A SERMON BY who, " with no benignant angel near" to super- intend his selection, infer from i£ his standard of rectitude," his parents, that infidelity and heresy, may, with safety, be daily perused. Of what sin- gle advantage can worts of this description be productive ; except (perchance) to add strength to our assurance of the sad degeneracy of man- kind ? To a child they are nearly fatal. The latter, especially, introduce unconsecrated fire in- to the temple, pollutes the altar and mars the sac- rifice. As those German expositions of scripture, which(though thought by many to be very illumin- ating) daub " holy writ" to meet the perverse and distorted taste of self-righteous unbelief ; which cut from the seamless robe of revelation, a fantastic Harlequin's coat to cover a heartless scheme of Deism, misnamed Christianity — what novel is so pernicious ? Effusions of genius, if not religious, unless the reverse, may advance self- knowledge and acquaintance with the world ; may refine and quicken sensibility — and a deli- cate diffusive sympathy is usually attended with susceptibility to serious excitement ; it is a ten- don of the heart which the spirit of God does not disdain to set in motion. From publications which substitute scientific acquisitions, or lean morali- ty, in the place of vital godliness and disinterest- ed benevolence, may the Lord, in compassion, deliver us. Essays designed to awaken appre- hensions of God's displeasure against iniquity ; to deprive the reader of rest, till he resort for it to " the bitter cross" of Jesus Christ ; to unfold the paramount value of an interest in that flowing blood and that perdurable righteousness ; should enrich every apartment in our habitations ; that eur children when they rise up and when they lie SYLVESTER WOODBRIDGE. 211 down, when they mingle in social converse, or share, at the frequent repast, the profusion of the divine beneficence — may be reminded of their high and solemn destination : here they are but strangers and pilgrims, wayfarers who have turn- ed in for a night, in quest (certainly should be) of a better country. But for the Bible — let it be the pocket-companion of young and old. It is a perspective, revealing life and immortality ; a prism, clothing these earthly landscapes with tints of heavenly glory. Under a passing topic of discourse, what jus- tice can be conferred upon a subject, which might well occupy the pages of an ordinary quarto ? — Many momentous consideration must lie unheed- ed, while due respect can be paid to none. As a safeguard against error, to whatever quarter the researches of our children are directed, a distinc- tion should be preserved between evangelical pi- ety and the instinctive agency of humanity. Sway- ing rival sceptres over the same empire, the man- dates of the two sometimes harmonize ; but nei- ther honesty, nor philanthropy, nor yet patriot- ism can atone for the absence of the " gracious leaven." " Though 1 bestow all my goods to feed the poor, and give my body to be burned, and have not charity, I am become as sounding brass or a tinkling cymbal" — I am nothing. More fre- quently, however, the orders of the one are coun- termanded by the other, and the human breast is an amphitheatre of perpetual warfare and conten- tion. In the merits of each cause, of each party,our pupil should be versed ; that he may know where victory justly belongs, and spurn every insinua- ting, rhetorical artifice, to depose the rightful sovereign from his throne. 212 A SERMON BY Education, through the whole progress, should be suited to inspire a reverence for -the appoint- ments of grace — for the Sabbath and the sane- tuary. Preaching, moreover, should be of a stamp to deepen previous salutary impressions. Con- sistency, if we would comply with Solomon's pre- scription, is highly necessary, but bad, neverthe- less — provided the first rudiments inculcated were injudicious — better be infringed than maintained. Because regardless of known duties at home, some parents (it may be apprehended) are unwilling those duties should, in the hearing of their chil- dren, be recommended from the pulpit. To vin- dicate their own disorderly carriage, they damn their posterity. Nor can the irreligion, the stupidity, be easily excused, which, by excluding our little ones from covenant mercies, blocks against them the gate to the kingdom of Heaven, and shuts them out in the hideous desert, a prey to ravening lions. Such are the instruments afforded by providence for furnishing the vacant youthful understanding, with operative truth; judiciously employed, they can hardly fail of success ; still the ungodly con- vert them into vehicles of corruption — a coach to carry the dead. Children, like others, believe as reason dictates ; but premises are implanted by the parent and teacher. One stone misplaced at the foundation, may confound the symmetry of the whole superstructure. The crimes of a progeni- tor, well may we expect, will cleave a leprosy up- on his descendants to the third and fourth gene- ration. To think of fulfilling parental obliga- tions without aid from above, were madness. Wh# does not pity, from his '"heart's core," the fath- er and mother who never visit the closet, SYLVESTER WOODBRIBGE. 21-3. And after all, good examples, good advice, good hooks, good school masters and ministers, not- withstanding, our charge may set at naught our counsel, may leap, without compunction, over the boundaries we prescribe him. What lack we yet? Punctiliously observant in these respects, does God demand more ? Yes ; we have, as yet, but entered, amicably, the porch of the castle ;— ~ negociations and sieges are behind. If indeed, our child be under the dominion of dangerous notions, their fallacy and ruinous ten- dency, must, by dispassionate argument be expos- ed. With all the parent stirring within us we must describe the awful doom of the self-willed, who rush on their destruction. If persevering persua- sion do not answer, we are touching his intellect, at the end of our line. His tongue we may chain; may withhold him from venting wickedness ; but the inflammation on his brain can be dispelled on- ly by rational conviction. The mind is free as air, but over the exterior deportment of oftr children, God has committed to us almost unlimited con- troul. The business of information, is to be commenc- ed with lenient medicines. Is the lad profane, given to falsehood, a slanderer ? Express, empha- tically, your aversion; always being cautious that what you do, be not in arms with what you say. With ardent supplication to Heaven, spread before the prodigal the enormous debt he owes you and his Maker ; and your regard for him ; entreat him to renounce his licenciousness and so- licit forgiveness where he has offended. Then, if forbearance prove unavailing, issue your edicts, lay your prohibitions. When no longer manage- able with u silken cords," a stronger rein must 19 214 A SERMON BY curb him ; and if, when all is done, he continue resting the spur and lash must reduce him to so- briety. These metaphors, degrading as they may be to the subject — are appropriate. For the obstinacy, which can trample under foot the finest indigenous feeling of the human breast ; for the ingratitude, which can aim an arrow at the eye beaming with tenderness upon the archer ; for the " intrinsick worthlessness," which can disoblige, without provocation, an unvaried and constant benefactor; what epithet, what term of reproach is too humiliating ? But the whip the last and mightiest weapon of parental authority, is not of- ten to be exercised. Administered to excess, it begets a sense of subordination, which under- mines every honorable trait of disposition, and strangles the spirit of enterprise. In company, he is envious and ashamed ; alone, malicious and selfish ; devising rather how to evade a flogging than to obtain a terrestrial or a celestial irarland. o * The ear lor$g accustomed to the whizzing of de- scending thongs and twigs, fancies, at length, every sound the precursor of a blow ; and the de- graded wretch shrinks like a culprit, under the frown of an inferior. But viewing the matter in its most favorable bearing, his dread of chastise- ment, at each repetition, diminishes, and the dose must be doubled to produce the intended subjec- tion. Sin and misery — " more closely linked than wedded pair" — ought, indeed, in all cases, to be associated ; and, as a punishment for setting at defiance, openly, the articles of the decalogue, he that spareth the rod, hateth his son. But for a mere mistake, or inadvertence, corporal casti- gation is too rigid an atonement. And if self- possession ever be commendable : if parental love SYLVESTER WOODBRIDGE. 215 should ever glow with unwonted fervor ; if our children need ever be apprised, beyond doubt, of our lively interest in their well-being; it is at the moment we correct them. In no posture, can an individual of Adam's race, shew to greater dis- advantage, than in brandishing, under the stimu : lus of vengeance, a wand of torture, over a young and helpless victim. As if aware of having forfeit- ed his own title to manhood, lie agonises (one might suspect) to efface every praiseworthy stroke from the other. Lord what is man ! " But ?> (it is urged) " if I feed my children and clothe them ; despatch them, through the week, to school, and to church of a Sunday ; chastise them for improprieties, and bequeath them an un- embarrassed patrimony at my decease ; and they will spoil themselves, whose is the fault?" Yours. While you feed them, do you humbly acknowl- edge your own dependance upon God ? While you dress them so warmly and gayly, do you re- call to their remembrance, whose are the fleecy ilocks upon the mountains, and whose granary nourishes the silk- worm? While you purchase them opportunities to investigate the spelling- book and grammar, are you assiduous in ascer- taining the creed and behaviour of their teacher ; whom, you know, they will esteem a pattern wor- thy to copy ? You have chastised them. For what offence ? For breaking God's law ? No, that they might have done every hour of the four and twenty, and escaped without rebuke. But they broke a gilded looking-glass ! Heinous ! and were they afterwards more wary ? Yes, yes, and the more is coming to them when I die— they will be gainers at last. Ah ! that legacy is the key- stone of the arch : during your life-time, you 2 18 A. SERMON BY taught them to be dissolute,, at your death, yott furnish them with the means. Should they de- generate, after so much pains taking, it were ex- traordinary. The best inheritance we can transmit to our children, is a stainless example, a track of even tenor unimpaired by passion, religious regulari- ty in the family, strict attendance upon the ordi- nances of Salvation ; appropriate exhortation ; and a bible to guide them safe among the rocks and quick-sands of their probation ; with the part- ing word, " be ye followers of me, as I, also, am of Christ." We now advert, secondly, to the encourage- ment held out by the clause, when he is old he ivili not depart from it. The phrase, some conceive, is not promisory, but expressive, merely, of the pertinacity with which we adhere, in our maturi- ty, to the walks of childhood. With each act of a regular drama, say they, — the peculiar decora- tions and employments notwithstanding, — are blended the incidents of the iatroductory scene ; so through whatever changes we pass, on this mortal stage, the lights and shadows of the morn- ing hover around us; and the sober child is, gen- erally, a sober man. But, because Jehovah works by agents, is he to be excluded from his own crea- tion ? If the force of habit subserve the accom- plishment of his purpose, how does the circum- stance restrict the passage to the instrument only P the design of the omnipotent being who wields it, must, unquestionably, be included. " But pious parents are sometimes afflicted," we are told, " with irreligious children ; Eli had his Hophni and Phinehas." Even so ; and the identical point in government, where that venera- SYLVESTER WOODBltlDGE. 2t7 ble priest failed, is specified; "his sons made themselves vile, and he restrained them not." In the exemplary and preceptive departments, he ex- celled ; but, having too much lenity, he did, not enforce a compliance, and the boys were lost. Whose system is not vulnerable somewhere ? What parent, weeping over the grave of his be- loved profligate's reputation, can sincerely avow, 1 have done as I ought, but the Lord has been neglectful ? Who has the temerity to appeal to God for a blessing by legal justification? Does the once promising sapling, early watered Avith tears, enriched with prayers and. with the gentle dew of kindly advice, stand, a scathed monument of wrath, " under the starry dome ;" while, on the other hand, some shrivelled shoot, without culture, spreads wide, as if by miracle, for the fowls of the air to lodge in the branches? Let us recollect, that no where is a reward annexed to partial obedience, and be grateful that God may, consistently with the economy of his administra- tion, extend protection to some of un sanctified pa- rentage. Such cases detract not from the proba- bility of the text being intended as a promise. A favourable termination to our most unexceptiona- ble efforts, results, not from their excellence (for who is faultless ?) but from the willingness of God to accept, for Christ's sake, of an alloyed attempt to honor him. In ninety-nine instances of the hundred, criminals executed at the gallows, are from impious families ; and our distinguished civilians and scholars, can generally boast, at least, a moral lineage. In revivals of religion the mass of converts are children of professors of Christianity; — a fact, which, sinc^ faith is emi- nently the gift of God, proves a special divine. 19* 2.18 A SEEMON BV influence in redeeming the pledge given in the text. Seeming exceptions are to be put to the account of some occurrence, not always discerni- ble, but proceeding, usually, from the parent. Ey one careless dash of the pencil, he defaces the entire piece, and the pupil, entertaining contempt for the artist, refuses to transcribe his beauties. Were we immaculate as " our father in heaven," our offspring would, doubtless be like us. Thanks to him who " lays not righteousness to the line^ nor judgment to the plummet." Fathers, mothers, the friends of Jehovah ! what an animating prospect expands before you ; your descendants shall flourish, as palm-trees, in the courts of God. " Ah !" cries that desponding pa- rent, y/^ 11EV. ISAAC N^WYCKOFF. Pastor of the Reformed Dutch Church at Catskilli 1 KINGS XVIII. 21. •« And Elijah came unto all the people and said how long halt ye between two opinions. If the Lord be God, follow him. But if Baal be God then follow him." My Brethren, A state of indecision is one of the most unhappy, unprofitable and contemptible states in which a moral being can be found. All men have agreed to regard a man of this description as a common- place and secondary character. To be suspended between doubt and belief — desire and aversion — to vibrate between action and inaction, between hope and despair — to be carried about with " every wind of doctrine" and to wa- ver in opinion at the varying representation of every one that meets us :— while it marks a man that has no mind of his own, is an exceedingly unhappy state. Such a man can never repose in confidence on his own views of things. Me never knows the delightful calm of a settled state. His mind torn with feelings, varying as rapidly as his scenes change, can know no peace. His state re- sembles the condition of the ever-rolling ocean, whose turmoiling waters cast up mire and dirt. Besides being unhappy, such a character is equal- ly unprofitable to himself and to others. He is necessarily disqualified for accomplishing anj 222 A SERMON BY great and good purpose. In great and noble un- dertakings, those are always fearful souls, who see a lion in the way — doubtful souls who shake their heads and shrug their shoulders saying, "they are afraid it will come to nothing" envi- ous souls who speak discouragement falsely — miserly souls who are afraid, that some way or other it may cost them something : — and tho 9 it is a man's duty to take advice, yet, if he should suf- fer his mind to be unduly influenced by every one's representation, he would always remain sta- tionary, he would never effect any thing great or good — nay he would not make any progress in the most common concern. Such a character, of course must sink into con- tempt. He is destitute of the qualities, which awaken either admiration, or reverence, or re- spect. Plodding along on the common walks of life now raising a project and now abandoning it — now going forwards and directly backwards, we can only regard him with pity for his unhappi- ness — with contempt for his instability. Every idea arising from the contemplation of such a character, is aggravated in proportion to the importance of the object of attention. If a man is wavering and changeable in regard to the common business of life, it is sufficiently deplora- ble : — but if a man wavers and halts concerning the matters which belong to l;is eternal peace, our pity and disapprobation are to the highest pitch, and we do well to cry in pious indignation, how long, foolish man, do you halt between two opinions. The history of this passage is briefly this. At the desire -of the prophet Elijah, Ahab the king of Israel had gathered the prophets of Baal and the ISAAC N. WYCKOFJP. 223 people of the land together at Carmel. Elijah proposed to test the claims of Baal, and the claims of Jehovah by the manifestation of miraculous power, and in the result so triumphantly was the glory of the Lord displayed that all the people cried out. The Lord he is God ! To the Jews, therefore, the words of the text, were designed to show the absurdity of their idolatrous worship, and the folly of remaining for a single moment undecided respecting the ques- tion whom it was their duty, glory and interest to serve. In respect to ourselves the general idea is the same and by Baal we must understand whatever is opposed to God, whatever prevents our su- preme love and highest obedience to the Author of our existence. Let us first examine the witnesses, If the Lord be God — if Baal be God. Let us contrast the claims of our heavenly Father, with the claims of the flesh and the world. 1. Let us first examine the witnesses on the part of God. Could we my brethren ascend to the throne of his majesty — could we form any suit- able conception of his uncreated glory and his iufi-" nite perfection — could we behold him as they do who stand in his presence and minister before him, there would be no need of witnesses. Struck with the glory of the divine nature, perceiving the indisputable title of Jehovah to our most ardent love, and most zealous obedience, w 7 e would in- voluntarily exclaim, The Lord he is God. But since no eye hath seen God at any time, we must resort to the witnesses and displays of his nature and claims made to us in his manifest doings and works. Ps. xix. 1. The first witness for the Lord ,is creation. The heavens declare, 224 A SERMON BY the earth with all it contains of beauty or of use — and man so fearfully and wonderfully made bespeak the greatness and present the claims of the Lord. The spacious firmament on high, With all the blue etheria! sky, The spangled heavens, a shining frame. Their great original proclaim. The sun with golden beams, And moon with paler rays, The starry lights their twinkling flames Declare their Maker's praise. These are the works of God. But how were they produced ? Not by long and la- bored calculations — not by contiuued and ardu- ous labors — but the Almighty rose in the might of his power — he spoke the word — let them be, and they stood as they had been from eternity. 2. Providence is the second witness for God. It is he that moves the mighty wheels of nature. The heavens and earth, angels and men — the sun, the moon, move or stand — progress or abide, obedient to his will. He niaketh summer and winter, seed-time and harvest. He creates the beauty of spring, gay with verdure and flowers — he gives the showers and the sun of summer — he grants the full abundance of the autumnal har- vests, and he pours the desolation of winter on the closing year. He rears,improves,and again brings its princes to nothing. He exalts one man and abases another. He reigns in majesty in the armies ofhenven aud among the children of men. 3. The third witness in behalf of God is found in his mercies. The riches of goodness enjoyed bv all his creatures flows from his beneficent hand. He is the Father of lights, from whom cometh down every good and every perfect gift. Tina whole system of creation which displays his pow- er and glory, and the whole conduct of provi- ISAAC N. WYCKOFF. Z'Jp dence which exemplifies his wisdom and goodness are used as means for the full and glorious dis j play of his mercy. They were made for the re- sidence, and are continued for the use of sensitive creatures. They are adorned and blessed for this very purpose, "to touch with transport all th$ springs of life." " The earth is full of his good- ness." "His tender mercies are over all his works." 4. But mingled with his mercy, comes forth as the next witness, that the Lord alone is God :— the train of his judgment and terrors. It is true, judgment is his strange work and mercy is his delight. It is true, that the majority of God's dispensations have 'a decided character of good- ness, but still he hath not left himself without ma- ny witnesses that He hates and will punish sin. O what a long,a fearful catalogue of scourges, wait the execution of his vengeance. He commands the famine, and thousands perish for want of meat. He sends forth the raging pestilence, and tens of thousands are swept into the silent grave. He commissions the sword,and ten times tens of thou sands expire on its edge. And who can count the innumerable host of diseases which may attack the sinful creature, torture him awhile with ex- cruciating anguish, and then send him to the land of spirits. All these are witnesses for God, and in them he says, " I am the Lord that taketh vengeance." 5. Were it in our power, my brethren, to bring before your eyes what the veil of time hides from our view, we should have another and an awful class of evidences of the superior and exclusive claims of the Lord Jehovah on all our fear, rev- erence and love. Then would we show you that "great white throne" which shall beset, and 20 226 A SERMON BY " him that sitteth thereon, whose eyes are as a flame of fire," and before whom the assembled world shall be gathered in judgement. Then would we point you to those immeasurable cav- erns — to those bottomless abysses — to that lake of fire and brimstone — to that company of devils and damned spirits — to that terrific prison of wrath, ever echoing with the cries and groans of those who chose the ways of sin, and perished in their folly. Then too, could we bring forward as witnesses those regions of bliss unutterable,of joys unspeak- able and full of glory— of countless multitudes hymning forth the praises of Him who called them from darkness to this marvellous light, and of that burst of joy and rapture arising from countless grateful voices, and echoing to the farthest verge of creation:— " Alleluia for the Lord God omnip- otent reigneth." But these grand and solemn real- ities — these awful and convincing witnesses, God hath reserved for another period. They may testify to our faith, but they bear no testimony to our sen- ses. Devoutly wishing that they may suitably af- fect our hearts, tho' they appear at a distance, we finally bring forward the living witnesses for the Lord of Hosts. But where shall we find these liv- ing witnesses ? Must we go to heaven — must we cite the angels of light or the church of the firstborn already translated to heaven ? Not at all. We are the people. We are God's living witnesses. Thus saith God by the prophet Isaiah. " Ye are my wit- nesses saith the Lord and my servants whom I have chosen." Every man is a living witness of God's claim to all his service, love, devotion and obedience. By whom have your lives been grant ed ? Who gave you that body so fearfully and ISAAC N. WYCKOPF. 227 wonderfully made, and that soul so wonderful in its faculties,and immortal in its nature ? Who hath preserved you thro' all the length of your age,and permitted you to witness the last day of another year and to spend that day in the house of God ? Who hath surrounded you with mercies, and fed and nourished you,in the midst, perhaps,of many sins and great neglect of duty ? And ye chris- tians — whence is that grace which hath renewed your hearts, and that hope, which reaches to im- mortal glory ? Whence thai provision of grace in the blood of Christ, in which you trust and glory? Whence,all of you, my brethren, whence is every benefit that you have ever enjoyed, or ever expect to receive ? It is from thee, O Father of our spir- its and former of our bodies ! every one is dispo- sed to reply. 2. Let us now, on the other hand, examine the witnesses for Baal, or the claims which the world, the flesh, the objects and agents that lead lis from our God, have upon our attention, regard and obedience. Are these things God ? They are not. But they are humble creatures of Jehovah.defiled with sin. What is their creation? If such a work may at all be ascribed to them, it is a creation of ideal forms and imaginary schemes of happi- ness, which can never be realized— the creation of a world of infidelity and rebellion, to rob God of his most just and reasonable due. W r here is their witness of providence ? It does not appear. Where are the mercies they confer ? They exist not, Where the judgments they inflict ? They appear not. Where is their eternity, fraught with objects of'awful and delightful eontempla- 228 A SERMON BY 7 are tion ? They have no such quality. They fleeting; transitory, and evanescent as the poor mortal that doats on them. Is there then no rea- son, why the idolatry of men is directed to the creature ? Are men perfectly irrational and bru- tal in their attachments ? Is there no witness for Baal PBehold here comes forward the laughing- form of sensual pleasure as an evidence. He tes- tifies to the delights of carnal enjoyments — the rapture of gratified and successful ambition — the delight of accumulaied wealth and riches — the splendor of earthly glory — the joy of sensual rev- els- — the smiling banquet, the playful harlot — the sated appetite — -the full tide of pleasure !- — Oh! miserable joys ! forerunners of grief and suffer- ing ! Only worthy the desire of a poor depraved and fallen creature. How soon the bubble bursts! How soon a ruined constitution — a squandered fortune—and bitter remorse close the scene of carnal pleasure ! How soon the approach of death, cute off the hope of the avaricious soul !• — How soon every poor worldling is called away from the objects of his fond devotion. That we may run a fair parallel, and do justice to Baal's cause, let us last of all bring forward the living witnesses of his claims. C#me now, and testify all ye that serve the world and the flesh more than ye serve God — that love the creature more than the Creator. Come, and testify where the beauty lies that you admire— the excellence that you value, or the claims that you obey. But we must take these living witnesses in a proper hour. Not while they are under the infatuation of their lusts, and their hearts absorbed with forbidden objects. But take the devotee of Baal, or the v. or!*], in the sober hour of sickness, or the sol- ISAAC N. WYCKGFF. 229 emii hour of death. Now what is the testimony. u Vanity of vanities, all is vanity." Fool that I have been to worship and serve such an idol god. Now in my trial, though I call, like the prophets of Baal, from morning to night, I shall not he heard,, I shall find no relief Note I see my delusion and folly. Now I acknowledge there is no god hut GOD. Now I feel that there is no help nor joy hut in the Lord my Maker. My Brethren, you have heard the testimony, brief bat impartial on both sides. Contemplate their evidences. Behold on the one hand, God, in the majesty of his perfections — great and good in creation and providence — wonderful in mercies, awful in judgments — rich in his grace, good even to the evil and unthankful, good even to you, in the midst of sin and neglect. Behold on the oth- er, this world stripped of its false attire — look at it through the glass that death presents to the eye. And now pronounce. Who is God ? Who is entitled to your supreme attention, love and obe- dience? In opinion, I know you cannot halt. There is this moment a decided conviction rises in every mind in this assembly, like that which moved the multitude at Carmel. " The Lord, he is God." There is no man in the exercise of his reason- ing faculties, but must acknowledge that his Ma- ker, daily preserver and constant benefactor, is entitled to his supreme love, his adoring rever- ence, his ardent gratitude, his devoted and fre- quent thoughts, and his obedient actions. God forbid — that the world and vanity should obtain, in a calm reasoning conclusion, those affections which are the original gift, and the primary right 20* 230 a" SERMON BY reth - of the Holy One of Israel. Bat alas, -"my bre ren, while we all agree in ascribing the right to God, how few are these who actually yield this tribute, and who are in feet the devoted and zeal- ous servants of their God. How then it is incumbent on us to insist on the question how long halt, ye whom ye will follow ? If ye acknowledge the Lord to be the only God, and your rightful sovereign, we conjure you, by all that is sacred in obligation, and suitable to your interest, to follow him. Too long already, far too long, have many of you halted and been undecided in your choice. Too long have you served the creature,and neglected, perhaps insult- ed the Creator. Far too long have you omitted to show your allegiance to the King of kings. — You may count in your company, persons of 20, 30, 40, 50, 60 years of age, still wavering in their choice, still apparently far from God, and unpre- pared for that eternity unto which we may be plunged at any moment when God shall com- mand. Aud do you still hesitate? Yet do you halt ? Are you not yet convinced of the vanity of all below? Have you not yet seen,that your interest, happiness, and duty, alike demand your devotion to God ?. O unbroken chains of depravity ! O deep infatuation of sin! How long shall it last? How long immortal men, do ye intend to hesitate, and in this undecided state of suspense to wear out the remnant of your davs? Answer it to God and your own conscience, how long? Says the youth, I will wait till I am old and grey, and my declining years will naturally bring on religion. Monstrous calculation ! But whence hast thou learned, fair flower of youth, that thou ISAAC N. WYCKOFF. 231 ahoufdst survive to the- winter of age. Perchance a frost in May may nip thy beauty and end thy be- ing. You will wait till you are old. Depraved resolution! You will voluntarily give the prime and Howerof your days to sin and the world, aud then cast the last miserable remnant on the altar of the Lord. The earth which swallowed up Nadab and Abihu, because they offered up strange lire, would do well to swallow up both you and your loathsome oblation of age and infirmity. The singlesaythey will wait till theyare married, and then, being settled in an even tenor of busi- ness, without the temptations incident to. their present state, they will have more time and ad- vantage to begin the work. Foolish scheme! Who does not know that every new relation 'brings new care? And who can tell before this hope is realized the worm may be your compan- ion, and corruption your bosom's inmate. Bays the man in business, I will wait till the hurry of my active life is past and in sweet and indepen- dent retirement I will seek my God. Fond de- lusion ! Objectionable in every view. Who is entitled to your best days and strongest energies ? Who can bless yourbusiness,and make you pros- perous? And in the midst of your business you may have business with your last visitor, the king of terrors. Says the old man already blossoming for eter- nity, I will wait. Merciful God, how long P — Till these trembling limbs are palsied in the grave ! Till your waning age is dwindled to nothing. Are you not yet satisfied with pursuing shadows, and " sowing the wind." Wonderful, wonderful delusions of sin and false security! Awful demon- stration, that "a sinner though an hundred years old may die accursed," 232 A SERMON BY But there is another delusion. Many say or think, I will repent and ily to the Saviour on my death bed. Worst of all refuges ! Most ab- surd of all calculations ! Oh ! how can the poor soul put forth the mighty efforts necessary to god- ly sorrow — necessary to complete conversion — necessary to faith in Christ, when the pining body is ready to die with excruciating pain ? And it cannot be too often repeated. How often is the bond of life dissolved in a single moment by some mortal accident, or some fatal stroke of immedi- ate death. And how often does the soul wander in delirious dreams,for many days before the close of life ? How then, O ye -that halt and hesitate during life and health, how then will you pre- pare, if your mind is all unhinged, or if God should say in wrath— Thou fool, this night, this moment thy soul shall be required of thee. This, this is the command of God — this your reasonable duty. Choose ye this day, whom ye will serve. We pray you immediately to make your decis- ion by the solemnity of the interest which you have in it. Your souls — your immortal interests are concerned. The glorious opportunity neglected, your season is past. God may seal your doom in death, or he may say, "Ephraim is joined to his idols, let him alone." We intreat you to perform this duty,by the glo- rious and tremendous sanctions which God hath set forth. Heaven with glory and felicity beyond expression or comprehension is the result of a holy and religious choice. Hell opens its devour- ing gates, and presents eternal wretchedness to those who choose the thing which God hates. " Choose life therefore, that you may live. '* ISAAC N. WYCKOFF. 233 Acknowledge the claims of your Divine Make*. Every one of you, great and small, bond and free, flee for refuge " to lay hold of the hope set before you in the gospel. ". Accept of offered salvation. Embrace the mighty Saviour — " Walk in all the commandments of the Lord,blamelessly." "Look for, and hasten unto the coming of the great God, our Saviour." Finally, we beseech you to perform these du- ties this very day, by the expiring hours of an- other year. This day closes another annual period. From my soul, I wish you a happy New- Year. But Oh, how can you be happy, when the new year finds you in a state of condemnation. How can you be happy while you are the servants of Baal, the enemies of the Lord. That we may therefore turn the congratulation which will go the rounds of families and neighborhoods, with significance and propriety, O may God grant, that we may now choose life, that we may live — that sinners may greet each other with congratulations for awaken- ing mercy, and christians may feel a new spring of affection and zeal for God — so, that whether we live or die, it may be a happy year to every soul. God grant our prayer, For Christ's sake, AMEN. THE CHRISTIAN RELIGION NO FABLE. A SERMON FOR YOUTH, SETH WILLISTOX, Pastor of the First Presbyterian Church in Durham. 2 PETER, I. 16. For we have not followed cunningly devised fables, when ice made known unto you the power and coming of our Lord Jesus Christ. The world is full of cunningly devised fables ; and many of them are religious fables. Peter was however, confident, that he and his fellow disciples had not followed these, when they made kuown the power and coming of the Lord Jeeus Christ. But the question now arises : How shall we know that they did not follow a cunning- ly devised fable ; how shall we know that chris- tianitv is not to be ranked anions: the religious fables by which men have been deceived ? Chris- tianity's being the religion of our native country, is no proof that it is not fabulous. The Turks would have the same argument to prove that Ma- hometanism was not a fable. Its being declar- ed to be no fable, but a divine truth, by those who propagated it, and even by its founder, is not sufficient proof that it is not so. Those who are wicked enough to devise a false religion will be doubtless wicked enough to say concern- ing their device, " It is not a fable, it is the truth of God." The Arabian impostor was full in the affirmation, that the book, which he left to his fol- lowers, was not his own device, but was received 236 A SERMON BY from God. Jesus Christ never considered his bare assertion to be sufficient warrant for our belief of his religion. He freely declares, " If I bear witness of myself, my witness is not true." Any system of religion, which claims God for its author, must have divine testimony to support it. It is not enough that it has something specious in its favor ; it must be established by arguments the most weighty and incontrovertable. It was the object of the former discourse, to show the importance qf the rising generation $ that my youthful hearers might be apprised of the interesting place which they now hold in the hu- man family. As I expect to draw all the instruc- tions which I deliver to them,from the scriptures ; and as I am fully convinced, that if a young man would cleanse his way, he must take heed to it, according to the word of God ; I have thought that the Divine Inspiration of the scriptures, would be a proper subject for a second discourse.* I can assure my young friends, that it is not because I entertain any particular suspicions of them, that I have taken up this subject at this time : but I wish them not only to believe, but to be established in the belief of the scriptures ; and to be ready to give a reason of their belief. Should providence cast the lot of any one of you in a hea- then, or in a Mahometan country, and there you should be asked, " How do you know that your Bible is God's book?" it is important for your own good, and the good of those who inquire of you, and especially for the honor of your Saviour, that you should be able to answer this question. Suppose another case, which it is more probable * This was the second of a series of discourses which the author de~ Jivered to the young people of his charge. SETH WILLISTON. 237 may occur. An infidel assails you ; and tells you, that Christianity is unsupported by reason ; that in believing it, you are following a cunningly devised fable ; and that the only reason why you believe the scriptures of the Old and New Testa- ment to be the word of God, is, that your fathers believed so. If Christianity be a cunningly de- vised fable, let the infidel not only attack but van- quish you ; for it can be uo privilege to believe a lie. But if Christianity be from heaven, and if the scriptures of the Old and New Testament, are the inspired word of God, (as I most assur- edly believe,) how important it is, that, however severely you are assaulted, you should not be vanquished, but be able to hold fast your confi- dence in them, even unto the end. Either the Christian religion is from God ; is the true religion, and the only one by which men can be prepared for future felicity ; or it is a cun- ningly devised fable. Jesus Christ declares, "I am the Way, the Truth, and the Life : No man cometh unto the Father but by me." Con- cerning him it is said by one of his apostles ; "Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved." You are sensible, my young friends, that the scriptures, which we call the Bible, lay a claim to divine in- spiration. Concerning this book it is said, " All scripture is given by inspiration of God." " Ho- ly men spake as they were moved by the Holy Ghost." Do you ask how does the Bible support its claim to inspiration ? or, in other words, how can it be proved that Christians have not follow- ed cunningly devised fables ? — I will answer the interesting inquiry by briefly suggesting a few 21 238 A SERMON BY : arguments, which, though frequently used be- fore, have not, on this account lost their weight and importance. I. The first argument which I shall bring to establish your minds in the truth of the Christian religion, and the inspiration of the scriptures, is drawn from the excellency of this religion, and the precious matter which the scriptures contain. The force of this argument you can try. Chris- tianity is before you. The book, which contains all its doctrines and precepts, is in your hands. If it be foolish, self-contradictory, and impure, it can be known to be so. If it is wise, consistent, and holy ; its excellencies can be seen. But is not the God of the Bible, the most perfect being of which you can form any conception ? His un- derstanding is infinite. For his power there is nothing too hard. He inhabits eternity, and fills immensity. He loves righteousness, and hates iniquity. He looks with complacency on his 'friends, and with compassion on his enemies. — ■. His mercy endureth forever, and his promises never fail. The scriptures represent the eternal Being as laying an infinitely wise plan, to originate, pre- serve and govern a dependent universe, for the manifestation of his glory. They also represent him as manifesting his glory in the view of a holy intelligent family of creatures, who by beholding it are rendered most blessed forever. The law which the scriptures inform us the Most High has made, to regulate the conduct of his rational creatures, is most excellent. It re- quires that your hearts should be full of love — supreme to God ; love impartial and sincere to your fellow creatures : even that love which worketh do ill to his neighbor. Were I to find SETH WILLISTON. 239 such a law in the Koran of Mahomet, or in the Shasters of the Bramhuns, I would still acknowl- edge it as the law of the Holy One ; and should suppose that it must have been borrowed from " the scripture of truth/' or have been handed down by tradition from that patriarchal age which passed over the world before God separa- ted the sons of Adam. That men are sinners, is incontrovertible. The Bible gives us a consistent account of the fall of man, and also unfolds a most astonishingly glo- rious work of redemption. Almost all nations have their expiatory sacrifices. These are not the religion of nature. They undoubtedly origina- ted in those types which were instituted immedi- ately after the fall, to shadow forth the coming of that just One, who gave himself an offering for the sin of the world. The Redeemer, as he is exhibited to our view in the scriptures, is one al- together lovely. In the controversy between God and men, he wholly takes the side of God, and yet it was not possible that he should have man- ifested more compassion for men. The salvation of lost men by the mediation of Christ, is too Godlike to be a cunningly devised fable. The law is honored, and the transgression of it condem- ned, by the obedience and suffering of Him, who was called the Son of God, and the Son of •Man. This makes way for the Holy Spirit to reprove the world of sin, of righteousness, and of judge- ment. Atonement for sin is not the whole of the Gospel scheme of salvation. No, the sinner is to be convinced that he is vile and ill deserving. The law is to be written again on the table of his heart, by the finger of God ; and he is cheerful- ly to return to his allegiance, confessing that he 240 A SERMON BY has forfeited all claim to divine favor; building all his hopes of acceptance on the infinite atone- ment and acceptableness of the Advocate who is with the Father. The Bible exhibits a covenant of grace, which God establishes with those of our rebellious world who become reconciled through Jesus Christ. — Much of the internal glory of Christianity is con- tained in this infinitely merciful covenant. It is ordered in all things and sure. Those who by grace are brought into it, are kept by the power of God through faith unto salvatiott. The per- sons in the glorious Trinity are represented as in covenant with each other, to ensure the persever- ance and salvation of such as have fled to the gos- pel refuge. The scripture doctrine of the resur- rection, and the doctrine of a general judgement, and of the distribution of rewards and punish- ments for eternity, are rational, solemn and puri- fying doctrines. I know that there are some who think, that weighty objections lie against the internal excel fence of the scriptures. I shall here reply to some of these objections. 1. It is said by some, that many of the ceremo- nies of the Old Testament are foolish. This objection lies against the ceremonies of the typical dispensation. Does the objector mean then to say ; that the typical dispensation of the covenant of grace was foolish ? As well might the scholar, who is advanced in literature, despise the rudiments of learning, and say, It is foolish to teach children the alphabet. We know that I he Anti typical or Gospel dispensation, is more luminous than the typical ; but we cannot argue from this against the wisdom of the typical cere- SETH WILLIS ION. 241 monies. Jesus Christ will not probably be charg- ed with instituting foolish ceremonies ; and yet he acknowledged the wisdom of those which had been instituted in the days of Moses. When he cleansed a leper he said to him, " Go thy way, show thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them." The writer of the epistle to the Hebrews appears to be fully convinced of the superiority which the Gospel dispensation had over the ceremonies, and yet he clearly shows us that the ceremonies were very far from being foolish and unmeaning. Let me recommend it to youth when they have read the Pentateuch, and more particularly, the book of Leviticus, to read the Epistle to the He- brews. It may convince them that " the foolish- ness of God is wiser than men." We have rea- son to believe, that more light is, on the whole, re- flected upon the mystery of redemption, by hav- ing first the dawning light of types, and then the rising sun of rightsousness, than if the sun of right- eousness had immediately arisen upon the earth, without having been preceded by any spiritual dawn. 2. It is objected by some against the internal excellency of the scriptures, that there are things found in them which are obscene and unchaste. — This is perhaps an objection of considerable weight in the minds of young people. And sure- ly we wish them to be much on their guard against every thing which is obscene and impure. But what is obscenity ? You do not view the laws of the State as obscene and impure, because they specifically condemn adultery and uncleanness. You do not consider witnesses as impure, because they testify to the fact ; nor the judge, because *21 242 l * A SERMON BY be proceeds to pass sentence on the criminal, witli severe reflections on the turpitude of his crime. These laws and these proceedings respect impu- rity, and yet they are not impure. Let me ask my young friends, — did you ever obtain the idea, , on reading the Bible, that it encouraged obscene talk, or unchaste conduct ? Can you conceive of a book which shall more pointedly condemn eve- ry thing of this kind ? It is in the Bible that it is said — " But fornication and all uncleanness— let it not be once named amongst you, as becometh saints : neither filthiness, nor foolish talking, nor jesting, which are not convenient." Does this savour of impurity ? None can pretend it, unless the bare mention of such things, though accom- panied with the most pointed disapprobation, be itself an impure and immodest thing. But has refinement in our day arrived to such a pitch, that our Creator cannot forbid his creatures to commit lewdness and folly, without its subjecting him to the charge of impurity ? The scripture history re- lates immodest things : But does it relate them with approbation, or disapprobation ? If the dis- approbation be not in every instance expressed in connexion with the narrative, it is expressed with frequency and clearness enough, to forever satis- fy the candid reader, that the Bible is pointedly opposed to all impurity in conduct, in words, and even in the thoughts and intents of the heart. — An immodest, obscene talker, is one who uses words and phrases on purpose to excite improp- er thoughts in the hearers. He seeks for immod- est expressions, as being most agreeable to his vi- tiated taste. But surely the scriptures are not chargeable with this fault. You cannot but fre- quently observe a studied modesty of expression. I will add one more observation under this head. SET II WILL I ST ON. 243 Words and phrases, as it respects their charac- ter for modesty, are liable to degenerate. Should we now have access to a book which was written four or five hundred years ago, and find in it what we term an immodest expression, it wouid not be candid immediately to bring the charge of immodesty against the author ; for this expres- sion, when made use of by him, might have been free from this charge. If the whole book seem- ed to savour of an impure mind, qualified in cor- rupting others, then you might safely conclude, that the expression in question was an immodest one, when it was committed to writing. But if the character of the whole book appeared to be the reverse of this, candor would lead to a differ- ent conclusion. 3. It is objected ; that there are some, whom the Bible extols as good men, whose character's are very exceptionable. I know that David, (for example,) is extolled as a man after God's own heart ; and I also know, that he was in a partic- ular instance guilty of adultery ; and that, to hide it, he was, in effect, guilty of murder. But I would ask the objector, whether he ever under- stood the scriptures to extol the adultery and murder of David ? You have all read the fifty first Psalm. — Did David himself extol these things ? Did he excuse or extenuate them ? Did he plead that God's word tolerated such conduct in the men of grace ? Must the word of God lose all credit for what it does in improving the char- acter of fallen men, because it does not, in this life, render that character perfect ? Had the Bible represented its good characters as faultless, the present objection would be unanswerable : but it has not thus represented them. On the other 244 A SERMON BY hand, it lias unequivocally declared, that there is not a just man upon earth, that cloeth good and sinneth not. If then the objection can find evi- dent defects in every good man, whose history is given us in the Bible, it is no proof that this book is not the inspired word of God. 4. It is objected against the excellency and consistency of the scriptures ; that the Divine Be- ing is sometimes represented as merciful, and at other times as full of vengeance and wrath. To this objectiou it maybe replied ; that the scrip- tures do not represent the vengeance of the Al- mighty as having in it a particle of malice or mad- ness ; nor do they represent divine mercy as a connivance at sin. Mercy is one display of him whose name is love ; and vengeance is another. God always hates sin ; and yet he always feels benevolent, in distinction from feeling malicious, even towards sinners. When God punishes sin, he shows that he abhors it ; and his abhorrence is not less manifested when he pardons it, at the intercession of an infinite Advocate whose blood has been shed to expiate its guilt. When God pardons sin, he shows that the happiness of his creatures is dear to him; and this he also does when, to support good government, he punishes the wicked. Many of the objections which are made against the excellency of the matter and the harmony of the scriptures, arise from the want of a thorough understanding of their true meaning. I am per- suaded, my young friends, that the argument in favor of the divine original of the scriptures, which is drawn from this source, is fully able to resist and overcome all the host of objections which can be set in array against it. As I have SETH WILLISTON. 245 no time to spare to reply to other objections, I pro- ceed. II. To another argument in favor of the divine inspiration of the scriptures; which shall be drawn from their happy influence on the moral state of our world. We have been examining the Bible, to see whether it was a good book ; and we think we have discovered in it a system of re- ligion worthy of God. The next inquiry which naturally arises is this — Has this book done any good ? Has this religion made men better ? The actual use of a thing commonly shows whether it be good or not. One way to determine the value of a medicine, is to examine the ingredients of which it is composed ; and another is, to watch its effect, to see whether it restores health to the sick. The Bible has had a surprising ejfect, in bring- ing men from idolatry to the knowledge and ac- knowledgement of the only living and true God. It will be granted, that heathen idolatry is absurd; yet we and ail the nations of the earth should have been stupid idolaters to the present day, had it not been for the book concerning the inspira- tion of which we are now inquiring. As dark- ness covers that side of the globe, on which the sun does not shine, so idolatry overspreads that part of the earth which has not been enlightened by the Bible. All the light emitted by the Alco- ran on the subject even of the unity of the God- head, was evidently borrowed from the Jewish and Christian scriptures. The Bible has not only enlightened the ignor- ant ; it has also reclaimed the vicious. The law of the Lord is perfect converting the soul. It has been the means of a most surprising and desirable change in the human character, in cases inmimer- 246 A. SERMON BY able. Some of all the grades of society, as it re- spects property, knowledge and influence, have by a cordial reception of the religion of Christ, been turned from a course of impiety and wick- edness, to a course of piety and upright conduct. Let the deist, who charges us with following cun- ningly devised fables, when we preach a crucifi- ed Saviour, let him, if he can, bring forward such an argument in favour of what he calls the reli gion of nature. Let him show us the vicious Christian which his deism lias reformed. W do not say that he cannot show us a moral deist ; but we are confident, that he cannot show us th< man, who has been made moral, by means of his embracing deism. I have said nothing of the wonderful change produced in the heart of the sinner, (for this is seen only by the Christian and his God, and therefore cannot be brought forward as public proof of the truth of our religion,) but the external effect produced in the reformation of the life, is visible to all ; and is one of the most convincing proofs, that we have not followed cun- nindv devised fables. Would it not be strange, if deism or infidelity, were in reality the truth, in distinction from the religion of the Bible, that God should never make use of Infidel writings to turn men to righteousness ; but that, in effecting tSiis desirable change in the human character, he should always make use of the Bible ? Let my youthful hearers, to whose benefit I am now in a peculiar manner devoting my labors, attend to this argument ; and I am persuaded they will feel its force, unless they should doubt the truth of the remark ; that it is the Christian scriptures, and not the writings of Infidels, which have been the means of reclaiming the vicious. And lest the argument should thus lose some of its force, I SETH WILLISTON. 247 desire them to understand, that we do not consid- er Christian nations, so called, to he indentified with Bihle Christians. In the midst of these na- tions which are enlightened with the Christian religion, there is " a people dwelling alone."' By this people I do not mean precisely the same thing as the visible church ; but rather, that peculiar people which the Redeemer is purifying unto him- self, who are zealous of good works. III. The miracles of the Bible prove that the christian religion is not a fable. Christ appeal- ed to the miraculous works which he wrought as proof, that he did not come of himself, but that God sent him. Miracles are such testimony, as it must be perfectly easy for the God of nature to give ; and they are such as no other can give. It is therefore perfectly rational to suppose ; that if God had a special revelation to make to men, he should make use of miracles to confirm it. Such miracles as the Bible relates, if truly wrought, must have been divine testimony, fully satisfac- tory to those who saw them, in favor of that sys- tem of doctrines which they were designed to con- firm. Of this kind was the flood in the days of Noah, the destruction of Sodom and Go- morrah by a shower of fire and brimstoue, — the plagues brought on Egypt, — the dividing of the Med Sea, to make a path for God's chosen peo- ple, — their being fed with manna, — their clothes not wearing out, — their being guided by a pillar of cloud by day, which became a pillar of fire by night, and that for the space of forty years, — the sun's standing still for a whole day, to give them opportunity to conquer the people whom God had devoted to destruction. To these we may add the miracles of the New Testament : such as in- 248 A SERMON BY stantly healing all manner of sickness ; giving sight to the blind, hearing to the deaf, raising the dead to life, and speaking fluently in languages which had never been learned. If these miracles were wrought, we know that they who wrought them were not impostors and we know that Jesus is a Teacher come from God, for no man could do such works except God were with him. And if they were not wrought, it is impossible to tell how they should ever have gained credit. We can have some idea how jugglers can in some things deceive us with their tricks, but we can have no idea how they should make us believ„e, that for forty years together we wore the same clothes and shoes, — and that we daily subsisted on a bread which fell around our tents during six days of the week, none of which was ever during those forty years discovered on the seventh day. The juggler cannot deceive all the senses, and the senses of all ; and that for a great length of time. We can easily conceive, that an impostor may pretend to miracles which he never wrought ; but he will take care to lay the scene of his miracles in a secret corner, where none but his disciples are present. Should he pretend, that his mira- cles were many ; that they were as noticeable as giving sight to the blind, and hearing to the deaf, and raising the dead from their graves ; if he should say that they were recently wrought, and that before multitudes, the greater part of whom were not his followers ; the deceit would be ca- pable of an easy detection. Now nothing is more certain than that the history of the miracles, recorded in the New Testament, was published while that generation was yet ou the stage, be- SETH WILLIST0N. 249 fore whom they were said to be wrought. Had they been forgeries, they could, and would have been immediately detected ; and in that age of learning, an account of the detection would have been committed to the. page of history. But noth- ing of this appears. It however appears from writings handed down to us, that some of the learned pagans, in opposing Christianity, attempt- ed to account for the miracles of Christ, by resol- ving them into the power of magic. This way of accounting for them affords proof that they were really wrought, and if wrought, Christianity is not a cunningly devised fable, but the wisdom of God. IV. The prophecies of the scriptures, in con- nexion with their evident accomplishment, prove their divine inspiration. You know, my young friends, how unable we are to foretel what shall take place in time to come. Astronomers can cal- culate eclipses ; but they are unable, with any precision, to foretel the variations of the weather for a single year. Who then can foretel events which are for hundreds and thousands of years to come ; and events too, which depend for their existence on the voluntary actions of a great mul- titude of agents? To Mm who inhabiteth eterni- ty, the matter is easy. He can with perfect ease declare the end from the beginning: and he has done it, in the revelations which he made to his servants the prophets. God made use of Noah to foretel, in few words, the most important things relativ e to the three branches of his family. Shem, the progenitor of Abraham and of the Israelites, was first to have Jehovah for his God ; and then Japheth, the progenitor of the Europeans, was to be enlarged and dwell in the tents of Shem, 22 250 A SERMON BY i. e, have Jehovah for his God. In the mean while, the other branch of his family was to lie under evident tokens of divine anger, and be doomed to abject slavery. See Gen. ix, 25 — 27. You all know enough of the history of the world, to know how exactly this prediction has been fulfilled. Jacob in blessing his sons, says, " The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come, and unto him shall the gathering of the people be." Who, ex- cept the all-seeing God, could have enabled the patriarch to foresee, that Judah would be the kingly tribe ; and that it would continue to be so for a great many centuries until the coming of a distinguished personage whom he calls Shiloh ? And who else could enable him to foresee, that the people, i. e. the gentile nations, would be gathered to this Shiloh who was to come? You know, my young friends, that Judah has now no sceptre in his hands : You also know that our Lord Jesus Christ sprang from the tribe of Judah ; and that, through infinite mercy, many of the idolatrous gentiles have bowed to his scep- tre, being made willing in the day of his power. The predictions which are contained in the book of Daniel, concerning the four successive monarchies, are so full and so plain, that they must afford the most striking proof, that they were delivered under the inspiration of Him, before whom all things lie open and naked. If you have read Rollings History concerning the Babyloni- ans, Medes and Persians, Grecians and other na- tions of antiquity, you are convinced, that the history of these nations accords with the predic- tions of the Bible concerning them : and I think SETH WILLISTON. 251 you must also be convinced, that the predictions were prior to the events to which they relate. There can be no manner of doubt in your minds, if you have only a small acquaintance with his- tory, but that the Old Testament scriptures were written and published to the world before the birth of Jesus Christ : and yet nothing is more manifest, than that these scriptures contain very many predictions which were most exactly fulfill- ed in his birth, as to the time, place, and other circumstances ; also in his manner of life and death, and the glory that should follow. If you take the predictions of the Old Testament, and compare them with the life of Jesus,' not only as it is given us in the scriptures of the New Testa- ment, but also in other histories of that period, you will be convinced that He is that Seed of the woman, who was promised to bruise the serpent's head ; the desire of all nations who was to fill the second temple with his glory ; — and that Je- sus is Messiah the Prince, who was to be cut off, but not for himself. All the types of the Old Testament may be considered as so many predic- tions, which were verified in the Lamb of God which was sacrificed on mount Calvary. In the last book in the Bible Ave have a pro- phetic history of the Church, and of the Church's enemies, from near the close of the first century, to the end of the world. We who live at this age of the world have opportunity to compare the prophetic, with the real history, for a period of more than seventeen hundred years ; and we can- not but discern the agreement which exists be- tween them. The rise find fall of the corrupt Church of Rome, is almost as plainly pointed out in the Revelation of St. John, as in the history of Mosheim, and of other ecclesiastical historian^. 252 A SERMON BY You all know something of the present state of the Jewish nation. You know that they do not live in the land of Canaan ; but that they are scat- tered to the four winds, and that they have been scattered among the nations of the earth for a long period. You also know, that they do not incor- porate with the nations among whom they sojourn, but remain a distinct people, and are still look- ing for the coming of their Messiah. And I trust that you also know, that this peculiar state of the Jewish nation, is clearly pointed out in the scrip- tures of the Old and New Testament. V. The marvellous spread of Christianity in apostolic days, is a convincing proof that it is not a fable, but the religion which is supported by the God of heaven. The first Christians were Jews ; but they were not chief priests, nor scribes, nor Pharisees. The disciples of Jesus had all these to contend with ; and yet they were multi- plied. The Jews were now subject to Rome. And here the disciples of Jesus were opposed by emperors and subordinate officers of government; by pagan priests and learned philosophers ; — and what was more than all this, they were op- posed by all the strength of that carnal heart, which, in every breast, was prepared to reject a religion that it hated. With all this host against them, the preachers of the Gospel went forth un- armed, except with the sword of the spirit, and their enemies fell before them. They gained con- verts to the Gospel which they preached. In less than three centuries after the crucifixion of Christ, Christianity had spread through the Roman em- pire, so that the emperor declared in favor of it. How shall we account for such wonderful effects, by human means so inadequate, without acknowl- SETH WILLISTON. 253 edging the truth of what the scriptures declare, viz. That the Gospel was preached with the Holy Ghost sent down from heaven ? We can see how the fishermen of Galilee were more than a match for emperors, priests, philosophers, and all the power of the carnal heart, if the all-sufficient God was with them : For * if God be for us, who can be against us ?" In the last place. Your minds, dear Youth, may be completely satisfied, that we have not fol- lowed a cunningly devised fable, when we have preached to you the Gospel of Jesus Christ, by comparing the Gospel with all the other systems of religion which are found in the world. Some religion is undoubtedly true. I take it for grant- ed, that it is not with you a matter of dispute, whether there be a Supreme Being, who is the Creator and Preserver of men. If such a being exists, then religion, or godliness must be con- nected with philanthropy, to make up the whole duty of man. The many false religions which there are in the world, seem to indicate that there is a true religion. Each system claims, or is claimed, to be the truth. But their claims must not be admitted without they can be proved. If this point be fully established in your minds ; That some religion is from God, and is, in dis- tinction from others, the true religion, I think it cannot admit of a doubt, but that Christianity is that religion. You can, my young friends, exa- amine for yourselves. You need not travel through all nations ; you need not leave the spot whera you were born, to enable you to compare the Christian religion with every other religion on earth. By the help of your Geography, together with Histories and Travels, you are made ac- 22* 254 A SERMON BY quainted with all the religions professed in the world. These can all be comprised in five great classes or divisions : viz. 1 Paganism, 2 Mahom- etanism, 3 Judaism, 4 Deism, 5 Christianity. When you compare Christianity with the poly- theism and idol- worship of the pagans, you can- not for a moment hesitate which deserves the preference. The gods of the heathen, (nothing is more evident,) are lying vanities. The Hin- doo Shasters will not bear a comparison with the scriptures of the prophets and apostles. The Koran of Mahomet is translated into our language, and is to be found in our own country ; we can therefore examine it for ourselves. Ma- homet opposed the polytheism of the pagans. So far his system is correct. But Mahometanism was not supported by miracles, or by the fulfil- ment of prophecies, or by any of those external evidences which prove the divine origin of the Gospel of Christ. And if we look at the nature of the two religions, we shall find the difference is infinite, The heaven of the Bible is perfectly holy ; that of the Koran is voluptuous. The way to that heaven which Christ promised to his dis- ciples, is a way of holiness ; but no real holiness is made necessary for an admission to the para- dise which Mahomet promised to his followers. The religion of the prophet of Mecca is not an- cient enough to lay in a claim to be the true reli- gion, unless it acknowledge the truth of the Bi- ftle, and pretend to be that religion continued. The authorized way of spreading this religion is by the sword. I am persuaded, my young friends, that if you place the Bible and the Koran side by side, and diligently peruse them both, you will be fally SETH W1LLIST0N. 255 convinced, that as far as light excelleth darkness, and as far as wisdom excelleth folly, so far doth the Bible excel the Koran of Mahomet. Judaism is the religion of those Jews who re- ject the Messiahship of Jesus, and,of consequence, the New Testament scriptures. They believe the Old Testament to be a divine revelation. Be- tween the Jews and Christians there is no dis- pute about the inspiration of the Old Testament. But if we go as far as the Jews, and with them believe the Old Testament, I am persuaded there will be no dispute about the inspiration of the oth- er part of the Bible. If you ask, why then do not the Jews believe ? I auswer, their unbelief was foretold in their own scriptures ; it therefore serves to prove them true, and also to prove the divine inspiration of the New Testament. I do not know as it is strictly proper to rank Deism among the religions, which have place in the world ; since deists, do not pretend to any formal worship of the Supreme Being. At least, I do not know that they have built any sanctua- ries for this purpose, Deists profess to believe that there is a God ; but they discard the Bible and all other books which claim to be a revelation of his will. They affirm, that the light of nature is sufficient, without an explicit revelation. Now the best way to determine what the light of na- ture can do, without a revelation, is, to see what it has done, where it has not been aided by reve- lation. Where the light of revelation has not shined, there darkness has covered the earth, and gross darkness the people. The case of the deist, who has been born and educated under the light shed upon him from the word of God ; and who 256 A SERMON BY says, * there is no need of any Bible, there is light enough withont it/ — is much like that of a man who, with a taper in his hand, turns his back on the meridian sun, and cries, ' I see no need of the sun to give light by day ; I can see well enough by the help of this taper which I hold in my hand.' Let him go where not a ray from the sun can penetrate, and then he can better judge how much light his taper alone will afford him. Under the second argument, which was brought to prove the inspiration of the scriptures, it was shown, that deism has never been the means of reforming vicious characters, but that Christiani- ty has been the means of this in cases innumera- ble. If there be any truth in this, (and 1 am persuaded that deists themselves will not have the hardihood to deny it,) Christianity has an ama- zing advantage over deism. There is another thing, which is worthy of your consideration. There is a great difference between the death of the devoted Christian, and the death of the Infidel. There have been Infi- dels, not a few, who have trembled in the near view of death, and been filled with anxiety lest their scheme of religion should prove their ever- lasting ruin : But where has there been an in- stance of a Christian who, at this interesting cri- sis, has trembled for fear that his rejection of the deistical scheme, and his belief in the religion of Christ, should prove the means of his eternal ru- in ? We will grant, that all infidels have not di- ed in horror, like Voltaire; (some may have di- ed like Hume, making a mock at the king of ter- rors ;) but where, — yes, tell me where has been the infidel, though by profession a deist, who has died trusting in God his Maker ? That scheme SETH WILLISTON. 257 of religion which has no tendency to prepare us for the hour of death, the closing scene of out* pro- bationary state, cannot be the true religion. We need a religion which will change our heart, re- form our life, guide us unto death, and support us in that trying hour, and afterward bring us to glo- ry. Such a religion we are mercifully favored with in the sacred scriptures. While we compared the religion of the Bible, with the holy polytheism and idolatry of the hea- then world, you had no hesitation which deser^ ved the preference. Nor could you be at a stand, when the comparison was made between the Christian, and the Mahometan religions. And certainly you had no manner of difficulty in de- ciding between Christianity and Judaism ; that is, between believing the whole Bible, to be the word of God, or only believing the Old Testament. I now ask, whether it can be any more difficult to decide between Christianity and Deism? Is there such an equipoise between these two, that you need hesitate a moment in determining which pre- ponderates ? Indeed, my dear young friends, I am persuaded, that if your minds are made up on this point, — That there is a God in heaven, who requires worship and obedience from his crea- tures on earth, you will be convinced that it is his character which is delineated in the Bible ; and that if we worship him as we are there required, we shall not fail to obtain his approbation, both in this and the coming world. Reflections. 1. If Christianity or the religion of the Bible is no fable, but the truth of God, how great must be their privilege, who from their childhood know the holy scriptures ! If among all ihe religions 258 A SERMON BY in the world there is one, and only one, which is from heaven, what an unspeakable privilege to be born where this religion is known ! This pri- vilege, my young friends, is yours, 2. If the Bible is the only book of God, how great must be the duty of those, who are blessed with this invaluable treasure, to place it in the hands of those who are destitute of it. Surely, after we have proved that the Bible is the word of God, and that it is the only revelation which he has made of his will to mankind, we need no further argument in favor of the Bible and Mis- sionary Societies. And nothing is more becom- ing, than to see the youth take an active part in these charitable and pious associations. 8. If the Christian Religion, in distinction from all others, is true, then it is reasonable to expect a time, when it will root up all others, and be- come the religion of the whole world. And do we not even now behold evident tokens of the ap- proach of such a time ? Look at the Bible socie- ties in Europe and America, and I may add, in Asia : think how many new translations the Bi- ble has lately undergone ; and what unwearied pains many are now taking to make it known to all people, together with their success in this good work : — think of all this, and you cannot doubt but that the day is drawing near when the Stone, cut out without hands, shall become a great moun- tain and fill the whole earth. May the Lord hasten the day ! 4. If the Bible is manifestly the word of God, and no invention of man, what excuse can there be for infidelity in a Gospel land ! It must be a greater sin to be a deist under the light of revela- tion, than to be an atheist under the mere light of SETH WILLISTON. 259 nature* The evidence in favor of Gospel truth is made plainer by the holy scriptures, than is the evidence in favor of the existence and perfections of the Deity by the works of nature. Every man in Christendom is under obligation to be a Chris- tian, because Christianity is the true religion, and is manifestly that religion which the God of heav- en has set up in our apostate world. That man, who, under the light which we enjoy, does not cordially embrace the Gospel of Jesus Christ, is not willing that Jehovah should reign. He is not willing to embrace any religion which shall make God supreme. I call on the youth to embrace Christianity, not because it is the religion of their country, but because it is the truth. Neither do I wish them to believe it to be the true religion, on my declaration ; let them examine it for themselves. If you are convinced that Christianity is the true religion, you are under pressing obligation to be- come Christians. You are under obligation to make the Bible the rule to regulate your belief and your practice. It is not enough, that you now resolve to make it your rule in more advan- ced age, — it should be the guide of your youth. Wherewith shall a young man cleanse his way, but by taking heed thereto according to God's word ? Let every youth have a Bible. Let him daily read some portion of it. Let him study to understand what he reads. Let him ask for the spirit of God to impress the truth on his heart, and thus enable him to say in sincerity, " Thy precepts often I survey ; " I keep thy law in sight " Through all the business of the day, i( To form my actipns right." 260 A SERMON BY, &C. Let him do this, and he will make it evident, that he does not view the Bible to be a cunningly devised fable, but the word of the living God. FAMILY WORSHIP. ' A SERMON, BY GILBERT R. LIVINGSTON, Pastor of the Reformed Dutch Church of Coocsackie, GENESIS XII. 8. " Jlnd there he builded an altar unto the Lord, and called ■upon the name of the Lord." Abraham was eminently distinguished for those virtues which adorn the character of man, and unequivocally manifest that he was the friend of God. His conduct was so exemplary, and in his life, piety, the most pure and heavenly, shone with so much lustre, that his descendants in every age have delighted to trace their connection with him, and cherished a filial reverence for his memory. His name still lives in the world, and both Jew and Gentile now unite to hail him as one of the most excellent that ever dwelt on the earth, and of whom it may emphatically be said the world was not worthy. Long since, has his sainted spirit taken its flight to the " third heavens," buthis precious ex- ample remains, and with the sanction of many generations, claims our attention and is deserving of our imitation. He was a man of prayer. He felt his obligations to the parent of all his mercies, and was not reluctant to express his gratitude, and give utterance to the thankfulness which fil- led his bosom. He realized, that he was in the hands of God, and was bound to look to Jehovah for every blessing. Faithful in the discharge of 23 262 A SERMON BY duty*, he enjoyed (he transporting assurance, " that he pleased God// He was no stranger to that fellowship with his Maker which flows from a direct converse with him, nor was he unmind- ful as the Lead of a family that those under his care should participate with him in the divine fa- vor. Accordingly he led them to the throne of grace, and prayed with, and for them. So par- ticular was he in this respect, that he did not per- mit trifling difficulties to interrupt his family wor- ship. Not even the cares, and labors, and in- con veniencies of journeying, were allowed to in- terfere with this duty : for we are informed, thai when on his way to Canaan, he came " unto a mountain on the East of Bethel and pitched his tent ; and there he builded an altar unto the Lord and called upon the name of the Lord." How interesting does this venerable patriarch appear in this place of retirement ? No sooner is he provided with a shelter to cover his family from the winds and storms of night, than he pre- pares to pay his vows unto the Most High> He erects an altar on which to offer sacrifice unto the Lord, and there lifts up his voice of prayer to Je- hovah. Do you admire his conduct and applaud his piety ? I would say then to each one who has the care of a family, let your dwelling bear wit- ness that in the midst of your little flock you " call upon the name of the Lord :" let your " tent" be vocal with the melody of praise as- cending to the beneficent author of every good, from your domestic altar. You are not now re- quired as an Abraham was to build an altar ou< which to oiler some bloody oblation, but like him, it is your privilege and your duty to " call upon the name of the Lord" and present unto him the sacrifice of thankful and obedient hearts, GILBERT R. LIVINGSTON. 263 Our present design is to present before you some considerations to urge the duty of family worship. It is unnecessary to detain you here, by ex- plaining particularly what is meant by family worship. You must be sensible that by it is in- tended the offering up of pravers with your house- hold. 1st. This is a duty which its own propriety es- tablishes. Various are the relations existing between man and his fellow man, and from these, necessarily arise corresponding obligations. As the head of a family, his responsibility is peculiarly interest- ing and important. To him in a special manner is committed the very delicate and yet very ardu- ous work of training up those whom God has confided to his care, that they may become useful members of society, and as far as humaji instru- mentality will extend, that they may walk in the path of virtue, and the " way everlasting." Who that duly realizes the worth of an immortal soul, the many temptations to evil to which the young are exposed, and the present and eternal infamy they may be doomed to suffer, in consequence of unfaithfulness on the part of a parent, but will tremble, in view of the awful and solemn trust imposed upon him as their natural guardian, tutor and guide? On him, in a great measure depends the weighty task of forming their habits, of giving a tone to their morals, of directing their pursuits, and of instilling into their tender minds virtuous principles. Let him take a dispassionate and serious survey of the field allotted him to cultivate and improve ; let him consider how much good he may restrain or promote by the manner in which -264 A SERMON BY he shall discharge his parental obligations, and then let him pronounce whether it be proper or not. to pray with his family, and commend them to the blessing and favor of heaven ! It is the common dictate of natural as well as revealed religion, that we are dependant upon God for every comfort, and that every supply of our wants Hows through the channel of divine mercy. It is therefore the duty of every private individual to acknowledge his kind benefactor who feeds and clothes him, and to render thanks to the author of eternal salvation ; he is also bound as a needy creature to ask future assistance, and as a guilty sinner to implore pardon and all the other benefits of the New Covenant. If this be a duty binding upon all in their individual capa- city,— if every one ought to pray for himself, it is equally proper that every head of a family should pray with and for his family. Every family as such, have common wants to be supplied, which should be sought of God in their social relation — they have sins as a family, which ought to be confessed — they receive blessings as a family which demand their united gratitude — the various providences of God affect them as a family, and therefore require them as a family to address the throne of grace. Do you grant that it is the duty of private in- dividuals to pray in secret, and congregations to pray in public, then it is just as proper that fami- lies should pray in their family capacity. What is a family, but the combination of several indi- viduals ? What is a congregation but the combi- nation of several families ? If in either case it is proper to pray, it is the same in all. If in either case it is a duty, what is there to render it null and void in the other? GiLRERT R. LIVINGSTOV. 265 What must be the impression of a conscien- tious parent, when his family are assembled a- round him, and he looks atone, and another, and another, and contemplates them as destined to an eternity of unspeakable woe, or of indescribable blessedness ? How ought he to feel, when the thought arises, my conduct towards them will have an intimate and important bearing upon their future condition ? Will not common sense dic- tate ? Will not the inward monitor say, to pray with them is a most obvious duty, and ought not to be neglected ? Was it proper for Abra- ham to build an altar on which to offer sacrifice for his household ? It is also proper that every family at the present day, should have its altar, not indeed to be wet with the blood of slain ani- mals, but to burn with the holy offerings of piety and love. 2d. To the propriety of the duty itself, we add its beneficial tendency, as another consideration which justifies family worship. Experience has proved beyond a doubt, that the influence of family worship has been most salutary, as it regards the individual him- self who officiates, and the members that com- pose the household. Every parent has found that a faithful and conscientious discharge of this du- ty, carried with it a precious reward to his own soul. Not only in the act of leading the devo- tions of his family, has his bosom been refreshed and comforted, but at other times, the fire of di- vine love which then was lighted up in his breast, has blazed forth,communicating its genial warmth and exciting him to more zeal in the cause of the Redeemer. The reflection of having done his duty in this respect, has been pleasant, and new 23* 266 A SERMON BY resolutions have been formed to become more dil- igent in performing the whole work of the Lord. A parent who is uniform in family worship, will acquire an influence over his children and domesticks of the most happy kind, and which he could obtain in no other way. It gives him an authority which they cannot but reverence. It confers a sanction on the advice and instructions that he may impart relative to their religious character, and it affords an evidence of his sin- cerity which must enlarge his sphere of useful- ness. They will naturally look up to such an one, and especially if he is consistent in his con- duct in other respects, with a degree of confi- dence that nothing can destroy. When he ad- monishes or reproves them, his voice will be re- garded ; when he speaks to them on the subject of their immortal welfare, his advice will carry with it much weight. Nor is this the only bene- fit which he will derive from an habitual dis- charge of this duty. It will serve as a useful restraint upon his own actions.. We are all lia- ble to go astray. Even the very best of men may say many things which are improper and sinful, and likewise be guilty of conduct very in- discreet and unlawful. The more checks we have, to restrain our feet from wandering into for- bidden paths, the better is it for us, And will it not operate as a restraint on a person, to know that the eyes of all those around him, are watch- ing his movements ? The man who prays in his familv must be sensible that this is the case ; and though the presence of God may not always awe him, yet sometimes the presence of his children may produce the effect. Alas ! that it ever should be so, still ; melancholy fact assures us, that there GILBERT R. LIVINGSTON. 267 are seasons when the observation of our fellow creatures will do more to close our imprudent lips, and arrest our wandering steps, than any thing else besides. This restraining principle will operate upon him, when engaged in his do- mestic concerns and cannot fail of preventing much evil. The tendency of maintaining family worship is beneficial to the members of the family. With- out dwelling upon the glorious truth that God is a prayer hearing God, and sends down the choi- cest blessings in answer the supplications of his people, this remark is verified by the example which is afforded, the checks imposed , and the unity it is calculated to promote among them. It ever has been found that example teaches more effectually in morals than precept. No people have made any considerable progress in religion, when its instructors were wanting in pu- rity in their own lives. The young closely scru- tinize the conduct of their superiors in age and station. They observe their parents with no lit- tle interest. An example at home, and by their parents too, if good, will, humanly judging, be followed with happy results. What if a father prays in secret, his children are ignorant of it, and they presume as a matter of course that he does not pray at all, if he does not pray before his household. He may teach them to say their prayers, and urge them to " seek the Lord/' and talk with them on the value of their souls, but much of their profit is prevented because they do not see him bend the knee before God. They need to see in him an illustration of the truth which he endeavors to press upon their conscien- ces. If he does not pray before his family, how- 2G8 A SERMON BY ever unexceptionable he may appear in other re- spects, much of the evidence is wanting to satisfy their minds, that he is truly in earnest. If on the contrary they are accustomed to witness the daily sacrifice rise up from the family altar, it is calcu- lated to impress them that religion is a reality ; that it is the business of every day, and that it is their duty also to pray. Family worship has likewise a direct tendency to restrain them from vicious habits. It is a daily admonition to guard against the indulgence of their evil inclinations — it daily reminds them of the importance of religion and the guilt of sin, and it serves to awaken and enlighten their con- sciences as to the course they ought to pursue. Some we admit may, notwithstanding, break over this restraint and run the round of vice and folly, but still it is very difficult for them to shake off entirely the influence it exerts. Instances have occurred that when advanced in years, and dwell- ing among strangers in a strange land, they have remembered the family altar around which they assembled in youth, and have been visited with remorse and exercised true penitence. And when revelling in the scenes of dissipation, and appa- rently the deepest sunk in vice, something has still whispered all is not right, there is an hour of reckoning advancing, and then their perdition will be eternally sealed. Not till the final day, will it be disclosed how much vice has been pre- vented thro' the instrumentality of family wor- ship ; but of this we may be confident, that much evil has been checked. Family worship is also calculated to promote concord, ad unity among the members of a fam- ily. If contention and strife have existed, what GILBERT R. LIVINGSTON. 269 is more likely to remove every cause of bitter- ness, than to meet together every day at the throne of mercy, and to pray the interesting petition " forgive us our debts as we forgive our debt- ors ? ?? There is a potent agency in bending around the family altar which tends to drive away all feuds and dissention, and to bind each heart together in the bonds of fraternal affection. Here they come as friends, as fellow travellers to eternity, to plead with the same God, and appeal to the searcher of hearts to try them, and to lead them in the path of love and holiness. Every thing here, is calculated to allay angry passion^ and to inspire solemnity. And must it not, there- fore, have a favorable influence to banish discord and animosity, and to cultivate harmony and good feeling among those who compose the household? If such then be the beneficial tendency of main- taining family worship, it is assuredly a power- ful inducement for its performance. 3. This appears to be a duty, from the exam- ples of the pious as recorded in scripture. In our t^xt we are told that Abraham " built an altar to the Lord and called upon the name of the Lord." In his jounieyings he was only accompanied with his family, and it was with them he prayed ; for no intimation is any where given in the word of God of sacrifices offered in private and attended with private prayer. His name is mentioned with honor and receives the divine approbation for the interest he took in the government of his household, and his efforts, to train them up in the fear of the Lord. Jehovah speaks of him in the highest confidence, when he declares " I know him, that he will command " his children and his household after him, and 270 A SERMON BY "they shall keep the way of the Lord, to do jas- " tice and judgment." It can scarcely be supposed, that Abraham would pay such attention to his family, and would exert himself with so much zeal for their spiritual welfare, and not meet with them at stated times to commend them to the bless- ing of God. The successor of Moses, as the leader of Israel, affords another example in support of the duty which we urge. Where all around him were in- clined to idolatry, and seemed to forget their kind benefactor, Joshua was firm in his purpose to per- severe in his fidelity to Jehovah. He nobly re- solved that let others do as they might, " as for himself and his house they would serve the Lord." The pledge he makes of his " house" warrants the belief, that he worshipped God with his family. David having brought the ark into the midst of the tabernacle, spent much time in offering burnt offerings and peace offerings, he then blessed the people in the name of the Lord of hosts. His next business was, we are informed to " return to bless his household," which evidently imports to worship with them. Job " offered up sacrifices according; to the number of his children" which he did "continually." Daniel " kneeled upon " his knees three times a day, and prayed and "■gave thanks to God as be did afore time." Cor- nelius was " a devout man, one that feared God, " with all his house, and prayed to God always." Our Lord had no other family but his disciples, and with these he prayed in private, unobserved by the world. With such examples recommend- ing family worship, its obligatory force is con* firmed beyond evasion. GILBERT R. LIVINGSTON. 271 4. This duty is conclusively proved, from the consideration that God is displeased with those families where it is neglected. " The curse of the Lord is in the house of the wicked." Every head of a household who does not pray with them, may not be " wicked" in the sense in which the term " wicked" is here used, but his omission of family worship so far assimi- lates his house to the " house of the wicked ;" and may he not therefore have some cause to ap- prehend that the divine malediction shall be visi- ted upon his house? still more explicit is the lan- guage of the prophet Jeremiah x. 25. " Pour out thy fury upon the heathen, and upon the fami- lies that call not on thy name." Who could impeach the justice of God, if he should not only withhold his favors from those families where he is never worshipped, but send upon them the heaviest calamities ? If he is never acknowledged, if his mercies are received withno expressions of grati- tude, if Ms providential care is not owned, and his authority over them is not allowed, would he not be righteous to leave them in anger, and let his wrath burn against them to the uttermost ? Will his fury be poured out upon those u families that call not on his name" ? Then their conduct must be offensive in his sight — then are they guilty of sin — then is family worship a duty required by the Almighty. Believing the words of inspira- tion, and feeling persuaded that God will execute his threatnings, how can those families remain at ease when no altar is erected to the service of the Most High, where no prayers are offered to th« Lord ? Will God pour out his fury upon them ? alarming thought ! appalling words ! Ponder well tills subject,, for it demands your serious attention., 272 A SERMON BY But you cry out, are no exceptions allowed to the general rule ? We have excuses to plead for our neglect, and they are such as justify us at least in our own opinion. Our consciences are undistuibed, for we believe that in our situation, and under our circumstances, God does not require it at our hands. And what are these excuses which are plead with so much confidence ? 1. Want of time. It is generally found that men have sufficient time for every thing else. They have time to visit and take their pleasure. They have time to grati- fy their passions — they have time to entertain their friends, and they will make time to engage in those worldly amusements which interest them. It is rarely the case, that this excuse is offered for omitting to take their food, or resting on their beds at night, or for indulging any carnal appetite, but it so happens they have no time for family wor- ship. Is this the plea of a poor man P Does he say, 1 am dependant upon my industry for sup- port, and must rise early to attend to my labour, and when the shades of night encircle my dwell- ing I am so fatigued as to need immediate rest ? Have you not then a few moments to spare to seek the favor of heaven on you and yours ? Can you not spare a little while each day, that- you may implore the smiles of God on your labour, your toils and your humble lot, and that he may pour out his spirit upon your soul, and on the souls of your little Hock? Is there in fact an instance on record of a man becoming impoverished, because he allowed himself the time to worship God in his family ? Is this the plea of a man engaged in extensive GILBERT R. LIVINGSTON. 273 business, who employs a number of persons, that require his constant presence with them ? Your excuse in plain language amounts to this, you will lose of your substance, by worshipping God in your family. • To such I would say, beware lest you may sell your soul for " a mess of pottage.''* 2. Want of confidence is often urged as an ex- cuse. True humility is an excellent grace, and God has made most precious promises to the meek and humble. But it is not the language of a humble soul to say " pray have me excused*" from dis- charging any known duty. Some, who tell of their want of confidence to pray before their fam- ilies are not deficient in confidence in other con- cerns. They are about as firm and courageous, and forward before the world, and in supporting their rights, as any others. If we are not defi- cient in charity we should judge that their confi- dence fails most where the claims of God press them to obey his commands. Doubtless instan- ces do exist when this plea may be made iu ear- nest, but ordinarily they are rare, much more rare than is supposed. The " Lion would soon dis- appear from their way, 9 ' if those who are now so diffident would make the attempt, and persevere therein "till a fair experiment was made. 3. Want of capacity is also an excuse often heard from the lips of both young and old. If it be true that there is a defect in the organs of speech, or that the mind is not in a sane state, or that the intellects are so feeble as to prevent any connection of thought and consistency of lan- guage in expression, then indeed would this plea carry with it some justification. Is this however generally the fact ? Are there not those who 24 274 A SERMON BY I confess their incompetency to lead in their family devotions, qualified to fill stations which require much more talent? And do they not, manifest, that they are conscious of those qualifications, in accepting of those stations when offered ? It is a strange modesty, which will constrain men to omit family worship because they feel their in- sufficiency, and yet will not induce them to de- cline a place in our halls of legislation, nor seats on the judicial bench. Is it then so difficult, so perplexing, so vast a work to pray ? Does it re- quire long study and a peculiar genius, to be able to thank God for favors received, and to ask him for blessings needed ? But admit the truth of this plea in its whole length and breadth, It by no means exonerates them from the duty so long as there are excellent forms of prayer and they are capable of reading. I believe that it is more conducive to edification to pray without a printed form, still I have no doubt that Christians have been comforted and benefited by reading forms of prayer, and it is certainly far better to pray iu this manner, than not to pray at all in our fami- lies. And last of all should those object to forms, who assert their incompetency to pray extempo- raneously. 4. It is plead as an excuse that many good men neglect it. How far this assertion is justified by facts, it would be presumption in me to decide. I would fondly hope that good men are not numerous, who do omit so plain and important a duty, and if any do omit its performance it is no reason why others should imitate their delinquencies. It is a distressing consideration that such numbers are every where to be found who will feed upon the GILBERT R. LIVINGSTON. 275 faults, and failings and sins of those who are re- puted pious. The denial of his Lord by Peter, most evidently no more furnishes an apology for similar conduct on our part, because he was an apostle and a good man, than if the same sinful part had been acted over by the great adversary himself. 5. It is alledged by some, that having neglected family worship so long, to commence it now would expose them to unpleasant remarks. Hence they are deterred from building their altar and calling on the name of the Lord, though they are con- vinced of its propriety and its obligation. Well might Solomon say, " the fear of man bringeth a snare." Better, far better is it to brave the ridi- cule, the sneers and the derision of a " fellow worm," than to offend God. Shall conscience then be silenced, and duty disregarded, because your companions will make a mock ? O ye of little faith, and I may add of little zeal too, for the honor of your Lord, rise above this petty dif- ficulty, and be determined to be, not almost, but altogether a consistent christian. Let the frowns of Jehovah be deprecated and his favor sought, though men may sneer, and devils rage. Do you feel a love for the religion of Christ, and have openly professed it before the world, and still live prayerless in your families? Let me tell you it is high time to dismiss every excuse, and immediately resolve to " build an altar unto the Lord" and with your household " to call up- on the name of the Lord." The time that is past cannot be recalled, and vou are fast hastening; to tin the bar of account to answer for the manner you have discharged your duty. You are now en- treated without delay to review- with sorrow past 276 A SERMON BY neglect, and to improve future opportunities as the gospel directs. A mighty responsibility de- volves upon you, which you cannot set aside. Your children are dear to you, and you are la- boring with diligence for their temporal prospe- rity, and will you not be equally engaged for their everlasting prosperity ? Are you a father, a husband, and will you not collect around you those who are so near and precious to your heart, and ask your God to remember and save them? Can you reconcile it to your conscience, and your obligations to them and to your final Judge,, nev- er to bend the knee of prayer, with your families to entreat the Lord to be gracious, and to deliver them from endless perdition ? What must be their reflections on your condnct, when they call to mind that you have publicly taken the vows of the Most High on yourself, and profess to b& a christian, and still witness your daily neglect of an important christian duty? Will they not discover the inconsistency of your profession and practice ? Aud must not your influence over them be necessarily weakened in consequence of it ? — If family prayer is productive of good, and calculated to advance the highest happiness of your offspring, are you not then a cruel father never to pray with them ? If a faithful perform- ance of this duty, may with a divine blessing prove the means of their conversion, then may you not by its neglect, be accessary to the eter- nal damnation of those of " your own flesh and blood. y; Ajionizins consideration! The very men- tion of it is enough to " curdle the blood" of a parent's heart. Soon you must be summoned to leave them behind you in this strange world, and shall they be left without having once heard their GILBERT R. LIVINGSTON. 277 own father 1 pray for tliein ? Shall they be expo- sed to all the temptations and snares and arts of Satan and a treacherous world, without being able ever to recur to a time, when their nearest earthly relative was heard to offer one petition to heaven, for their escape, and welfare? Shall they have occasion on their " dying bed" to ex- claim, We once had a dear father who was very active to accumulate property for us, but never, no never, did he to our knowledge pray for us, that we might share in those riches which are im- perishable ? He could toil and suffer privation for our temporal interest, but he always declined to go with us to a throne of grace for our immor- tal interest. He has thus practically taught us that the salvation of the soul is only a secondary object. Is it then your aim to impress such a belief upon the minds of your children ? O no, it cannot be. Let your conduct then speak another language. Let your domestic altar bear testimony, that you desire to seek " first the kingdom of God and his righteousness" for your families, and that it is your chief desire that they may be saved in the day of the Lord Jesus. Perhaps, O friend, your name is written wid- ow. God in his holy providence has come near you, and removed from your sight, your best earthly friend, the partner of your bosom, and left you to mourn his loss. When he was alive, it was his daily practice to lead the family devo- tions, but now you inquire what is your duty in this particular ? I answer you now occupy the place of your deceased husband, and on you de- volves the obligation of praying with your house- hold. Must the family altar no longer burn with the holy incense of thanksgiving and praise be- 24* 278 A SERMON BY, &C. cause he is dead ? Must tbe voice of prayer no more be heard in your dwelling, and the mercy seat no longer be sought in behalf of your little ones, and that interesting group of immortals no more assemble around the throne of God, because their father has departed hence ? Say not so. If the lamp has gone out, rekindle it without delay with the fire of heaven, and let your children see and hear, that a mother's heart yearns with more than paternal fondness for her beloved offspring. And above all let your covenant God witness your cordial determination, that let others do what they will, that as for you and your house,, you will serve the Lord. AMEN. THE WORSHIP OF GOD. A SERMON, BY ^ REV. DANIEL BEERS, Pastor of the Presbyterian Church in Caire. EXODUS XX. 5. Thou shalt not bow down thyself to them nor serve them ; for I the Lord thy God am a jealous God, visiting the ini- quity of the fathers upon the children unto the third and fourth generation of them that hate me, God, by an act of sovereignty, chose the seed of Abraham to be his people above all the na- tions of the earth. And he determined that by visible marks, they should be distinguished from all others. To this end, he gave them a law which enjoin- ed a course of living directly opposed to the prac- tices of all the nations which surrounded them. And that this law might more imperiously claim their attention, it was delivered to them un- der the most solemn circumstances. The tribes of Israel, embodied to go forward to take possession of the promised land, were drawn up at the foot of mount Sinai, when the Almighty law-giver descended, vailed with an impenetrable cloud, commanding universal at- tention, by causing Sinai to be literally wrapt in lightning, and to rock with thunder. At this most terriffick appearance, every heart seemed to faint, and every joint became weak as water. u And all the people saw the thunderings and the lightnings and the noise of the trumpet, and 280 A SERMON BY the mountain smoking ; and when the people saw it, they removed and stood afar off. " And they said unto Moses, speak thou with us and we will hear ; but let not God speak lest we die. *i And Moses said unto the people ; fear not ; for God is come to prove you, and that his fear may be before your faces, that ye sin not," The way being thus prepared, God proceeded to declare in the ears of all the people, his holy will as the rule of their obedience. And in presenting the outline of moral obliga- tion ; he has guarded well against the liberty which he knew sinners were disposed to take to rob him of his right. He first claimed their supreme love and hom- age. " Thou shalt have no other gods before meP He then proceeded to forbid them to make any " graven image, the likeness of any thing" in heaven, earth, or sea. But in as much as the Great Omniscient foresaw that'such images would be formed, by way of caution to his people Israel, he added : "Thou shalt not bow down thyself to them, nor serve them, for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth gen- eration of them that hate me." In this passage, all idol worship is strictly for- bidden, and the faithful worship of Jehovah, the God of Israel is enjoined. These two kinds of worship are represented as being altogether in- compatible with each other ; and some motives are urged to dissuade from the worship of idols, and to induce to the worship of the Lord our God and him only. Nothing is prohibited which ought to be done, nor is any thing required but DANIEL BEERS. 28i what is reasonable* God is an infinitely reason- able Being, and all his requirements when view- ed in their true light, commend themselves to our consciences. From the words before us, I shall take occar sion to consider some of the reasons why we are required to worship the Lord our God and him only. 1. His property in us is a very commanding consideration. He says " I am the Lord thy God." He it is, who formed us by the word of his pow- er, and not we ourselves. To disclaim this ori- gin of our being is the height of arrogance ; and so manifestly absurd, that at this day, no argu- ments seem to be required to expose the unrea- sonable scepticism of the man who should deny our dependance on God for existence. If then, God has given us existence, he most certainly has an exclusive right to our services. It must be the most unreasonable rebellion in us, to refuse to bow the knee to him who is the Lord our Ma- ker. 2. Our constant dependance on God is a strong reason why we should set up no other gods be- fore him. No being can be created independent of his Creator. If we make any ultimate depend- ance upon other sources for supplies, our experi- ence corroborates the testimony of God's word, that all such dependance is vain. It is " in God that we live, move, and have our being." The whole Bible is most explicit in establishing the fact, that all our sufficiency and supplies of every description are of the Lord. To this consideration as a rational inference the text seems to call us. "1 the Lord thy God," I am thy Creator, and of course, the only being 282 A SERMON BS to whom we can successfully look for supplies. With this absolute and constant dependence in view, it is manifestly absurd to deny our entire obligation to be devoted to the service of God. 3. The rectitude of God's character, when con- nected with his infinite natural perfections, de- mands our supreme homage. If any being has claim to receive the worship of others, it must be that being who has supreme excellency of character. Such is the Being who addresses us in the text, and who requires our undivided homage. His greatness is unsearcha- ble ; and he is as good as he is great. " There is none like him," doing" according to his plea- sure in the army of heaven, and among the inhab- itants of the earth ; and none can stay his hand, or say unto him, What doest thou." God is not only independent in wisdom and power, but he is u infinite in goodness and truth." " God is love." This is the sum of his moral perfection. It would far exceed the limits of this discourse to place before you, all those expiessions by which the ancient saints manifested their deep sense of obligation to love, adore, and confide in the Lord their God, on account of the infinite amiableness of his character. And we believe that every good man at times, loses sight of all other objects, and seems to feel his whole soul to go out in love to God for what he is. And with any just sense of what God is, and of our relation to him, it must appear indescriba- bly foolish, (not to say sinful) that there should be the most distant approach toward idolatry in tLe intelligent universe. DANIEL BEERS. 283 4. The commands of God which require our undivided homage, are accompanied with such sanctions as to present a powerful motive to obe- dience. God claims the right of giving laws to his creatures. And in perfect consistency with such right, he has not only shown us what he re- quires, but also, what we may expect if we re- fuse compliance with his demands. When our Saviour was tempted of the devil to fall down and worship him, he repelled the tempter by quoting this precept which is binding on all moral agents ; " Thou shalt worship the Lord thy God and him only shalt thou serve." It will be unnecessary for me to add passages of scripture to corroborate this declaration of our final Judge. This passage is of the highest au- thority, and of the clearest import. Anil to say that it is abundantly supported by the uniform language of the Bible, could add nothing to your present conviction of this fact, if you read, and believe the Bible at all. This law was not made to be trilled with, as God's providences fully de- monstrate. He had a right to impose such an obligation on his creatures ; and in commanding obedience, he had a right, not only to show them the reasonableness of his requirement, and the unreasonableness of rebellion ; but to deter them from disobedience he had a right to set before them considerations the most fearful. Hence, he has annexed the threatening of a personal punishment to the breach of his com- mands, a just view of which must make obedi- ence appear to be of the highest importance. — " Cursed is every one that continueth not in all things which are written, in the book of the law to do them." 284 A SERMON BY God has determined not to " give his glory to another, nor his praises to graven images/' A view of his feelings toward the idolatry and disobedience of his creatures, on whose undivided love and constancy he feels that he has the high- est possible claim, is clearly expressed in the text. Here he styles himself a u jealous God," employing a most familiar circumstance, by which every one may enter deeply into his views and feelings. Solomon says, " Jealousy is the rage of a man, therefore he will not spare in the day of vengeance." " He will not regard any ransom; neither will he rest content, though thou givest many gifts." Such, the text shows us, are the feelings of God toward those who break over their natural, and certainly when they break over also, a covenant obligation to him, and give their hearts to other lovers. " He will not spare" such "in the day of ven- geance," but " will render to every one a just recompense of reward." And what God considers to be a "just recom- pense of reward," to the finally impenitent break- ers of the law, he expresses in the following most intelligible language. " Indignation, wrath, trib- ulation and anguish upon every soul of man that doeth evil, upon the Jew first, and also upon the Gentile. The wicked shall be turned into hell, with all the nations that forget God." Every impenitent man has the surest ground to believe that his iniquity will find him out, and that before his ownMaker he must ultimately fall. But further : We are reminded by the text, that for refusing or neglecting to worship God, not only a jjersonal, but a relative evil is incur- BANIEL BEERS, 285 red. The wickedness of the wicked will be vis- ited on subsequent generations. By the passage before us, this alarming consid- eration is crowded home particularly upon the feelings of parents. As a reason why God alone, should be worshipped, Moses says, "for the Lord thy God is a jealous God, visiting the inquity of the fathers upon the children unto the third and fourth generation of them that hate me" By God's " visiting the iniquity of the fathers: upon the children," we are doubtless to under- stand, that children may and do in some sense suffer for, or in consequence of their father's sins : and that God from the benevolence of his nature, and in the rectitude of his government, has ap- prised parents of this fact for the express pur- pose of deterring them from sin. That children do in many instances suffer shame, and the want of the comforts of this life through the idleness, dissipation, and immoral conduct of their parents, will doubtless be conce- ded by all. The fact is too self-evident to be denied by any one who will open his eyes upon any section of the country. And that children have suffered the heaviest temporal calamities of heaven in conse* quenceof the idolatry and iniquity of their pa- rents, is equally demonstrable. Here suffer mel to refer to a few instances in which this particular will appear evident. It will be admitted, that for high-handed wick- edness, God sent a deluge of water upon the old world, preserving alive but one household. In the vast multitudes that perished at that time, in ail probability there were hosts of chii- dreu, whose age was such as to render them ia- 25 286 A SERMON BY capable of increasing that violence with which the earth was then filled, by their own .personal acts, and of thus drawing down the vengeance of God; still, they were all swept away with their ungodly parents. It is admitted that children may die without its implying any special displeasure in God toward their parents. Bat if the manner of the destruc- tion of the antedeluvian world, conveys any idea of the special displeasure of God ; then the chil- dren endured their proportion of his frown in that awful calamity. The same was true of Sodom and Gomorrah, and the other cities of the plains. Their help- less infants were involved with the parents in the same common ruin. We are constrained to believe that in this case, children were not subjected to suffering particu- larly on account of their own personal, and de- signed insults against the throne of heaven ; but God visited the iniquity of their fathers upon them. Moses and Joshua in the wars of Israel, were commanded to destroy utterly these nations which were justly styled the Lord's enemies, not suf- fering to escape from the general slaughter, any of the women or children. Why were the children all to be slain by the appointment of God ? Was their death a light thing? Were they thus dispatched, because their parents being dead, none were left to provide for them ? Or did God visit the iniquity of their fa- thers upon them ? Most evidently this was the case. Bathan and Abiram from among the children of Israel, rebelled against God and Moses : and DANIEL BEERS. 287 the Lord caused the earth to open, and swallow them up, their houses and all that appertained un- to them. By attending to the history of this awful event (see Numb, xvi!) it will appear evident, that " their sons and their little children " were swal- lowed up alive with their wicked fathers. Achan committed a trespass in Israel, which by divine authority was punished with his own, and also, with the death of his sons and his daugh- ters. Because of the wickedness of Ahab, Jehu was commanded of God to destroy all his house, leav- ing him neither son nor nephew. As a public curse which should follow the ini- quity of Judas, the Psalmist prays, " Let his children be continually vagabonds and beg ; let, them seek their bread also, out of their desolate places. " We have reason to believe this was a prediction from heaven, and that it was literally fulfilled. The present state of the Jews is a further and most striking confirmation of the point in ques- tion. Almost eighteen hundred years ago their fathers said, in relation to the crucifietion of Christ, because their hearts were opposed to the holiness of his character and doctrines, " Let his blood he upon us, and upon our children." It is a most melancholy fact, that God has " visited this iniquity of the fathers upon the chil- dren" in this case, and that to this day they lie under the awful imprecation. In all these cases, and in many more of the same description which might be named it is evideut, that the suffering of the children, has been intimately connected with the sins of the parents. 288 A SERMON BY Nor is there any room to doubt, that parents who are now in eternity, not only see, that by their ungodly deeds their dear children have been subjected to great temporal evil ; but d." But he is righteous who is a believer on Jesus " in whom we have righteousness." Paul illus- trates this point with great precision in his fourth ch. to the Romans where among other expres- sions we read that " faith is counted for righteous- ness" " Abraham believed God, and it was count- ed to him for righteousness." " He was strong in faith, giving glory to Gtod, and therefore it was imputed to him for righteousness" The apostle concludes by saying that this " was written for us, to whom it [righteousness] shall be imputed, if we believe &c." But though faith, and not perfection constitutes a righteous man, yet such a character is not there- fore negligent of moral rectitude. The Holy Ghost speaks this truth clearly in several passages of the new Testament, where we learn that this " faith works by love, and [gradually] purifies the heart" — that it " overcomes the world" and that its possessors have by it " wrought righteous- ness, obtained promises, and out of weakness were made strong." The two characters under consideration may be contrasted 1. As to their feelings. One freely confesses that he is a sinner like all the rest of mankind ; but does not feel oppressed 26* 302 A SERMON BY with a sense of the extent and turpitude of his guilt. He even indulges the hope that he has at bottom a good heart. He feels tolerably easy be- cause multitudes are in a situation just like his fewti, and because he hopes God will find a way to be merciful to him at the last. Far from de- lighting in devout exercises, or the acquisition of holiness, he " has pleasure in iniquity/' and es- teems every holy duty, a weary task. But the righteous man feels in himself an evil heart. However at first glance, this may seem contradictory, it is strictly orthodox. He feels so much of the enormity of his iniquity, as to make him deeply sensible of deserving "everlast- ing destruction from the presence of the Lord," and founds his hopes of final salvation, not on the supposition that his sins will be overlooked, as those of a frail creature, but only on the merit and intercession of that Jesus who " died for the un- godly." Very different from that complacency with which the sinner estimates himself, his soul mourns the havoc sin has made in shattering its faculties, depraving its affections, and separating it from God, exclaiming, with abased Paul, " O wretched man that I am." 2, A difference may be distinctly traced be- iween govd arid bad men in their opinions. God is to one a " hard master gathering where he did not scatter ;" the other can say " Lord thou knowest that I love thee." " The wicked will not seek after God, God is not in ail his thoughts ;" but the righteous entertaining a far different opinion of communion with him,exclaims " How precious are thy thoughts unto me, God i how great is the sum of them I When I awake I am still with thee." HOWARD M^LCGM. 303 J-e-sus seems to one " as a root out of dry ground, without form or comeliness ;"the other finds his estimate of him uttered by the inspired Solomon — "thy name is as ointment poured forth, thou art all fair my love ; — yea altogether lovely/' The wicked esteem as principal, the things of the world ; bestowing great thought and labour " on what they shall eat and what they shall drink, and wherewithal they shall be clothed/' and how they may "join house to house and field to field." The righteous views the world as tran- sient in its fashion, defective in its pleasures, false in its promises, and contaminating in its contact. Considering himself a " stranger and a pilgrim," he is temperate and sober in prosperi- ty ; calm and confident in trial, saying always to bis God, " whom have I in heaven but thee, and there is none upon earth, that I desire beside thee," so that the beautiful language of Habak- Jcnk " although the fig tree should not blossom," &c. is the correct expression of his mind. Thus might we draw the line of discrimination, in the opposite views they entertain of eternity, the human heart, the evil of sin, the work of the Holy Spirit, &c. but brevity is preferable, and we pass on to shew 3. A difference in their propensities. The one seeks mainly, gratification ; the other, excel- lence. Therefore the unrenewed man commits, as far>as he dare, the government of himself to his lusts,' and is constantly prepared to seek those places and those acts, in which he may best grat- ify " the lust of the flesh, the lust of the eye, and the pride of life." His inclinations lead him not to God, because the requisitions of the gos- pel are repulsive. He is such an one as he of >»04 A SERMON BY whom scripture declares, " God is not in all his thoughts." Fastening his eye on some fond ter- restrial object, he delights to anticipate the time, when the career he is pursuing will bring him within its reach. To this he makes every thing bend, and difficulties but increase the ardour of his zeal, not doubting but that when he has gras- ped the object of his desire, its value will make amends for all. Totally diverse are the propensions of the child of grace. His soul engages arduously in praying and struggling for the subjugation of ev- ery rebellious appetite, in order that he may not (i live the rest of his time, in the flesh, to the lusts of men, but to the will of God." Anxious for deliverance from all sin, he " denies ungodli- ness and worldly lusts/' and endeavours to " live soberly* righteously and godly in this present e- vil world." The bent of his heart is to live near to God, and with greater intensity than men ever seek the society of their dearest friends, he seeks* Him in all things, saying, " if thy presence go not with me, carry me not up hence." " As the hart panteth after the water-brook so panteth my soul after thee, O God." He prefers a sense of His approbation and nearness, to every other feeling, and delights to maintain a constant remembrance of his omnipresence and goodness. Esteeming no created good, as sufficient for the large desires of his immortal spirit, he lightly estimates this world's transient, unsatisfactory comforts and often with eyes sparkling in happy tears, looks upward to his Heavenly Father and exclaims " whom have I in heaven, but thee ? And there is none upon earth that I desire beside thee !" HOWARD MALGOM. 305 4. We may easily trace the contrast in their PRAYERS. There are few persons, but who sometimes pray. It seems to be the natural resort of a mind overwhelmed with calamity, or stung by remorse. But why do the ungodlypray under deep affliction or embarrasment. Only that the sorrow may be withdrawn. That he may be extricated from the difficulties, which are resulting from his folly or crimes. That his character may not be blasted in men's sight ; that his hopes may not be crush- ed, and that opportunity may yet be furnished him, to complete his darling schemes. Though induced to cry ever so vehemently to his God, it is more as an emollient to his fretted conscience, or as the only remedy for present evils, than from a sincere desire of amendment, and true piety. When relief comes, his prayerfulness departs, till similar circumstances again impel him to the ex> ercise. Perhaps, habituated by education, or moved by apprehensions of the future, he may reg- ularly practice stated prayer. In this case, we examine the subjects and matter of his petitions. We will find him confessing sin but slightly, and using very general terms ; thankful that he has committed no great crimes and that his good things of life are spared him. He seldom thinks of pray- ing for any beside himself, or for the revelation and slaughter of the sinful propensities of his heart, or for the special promotion of Jehovah's glory in the earth, or for the forgiveness of his en- mies. The time spent in this exercise, is irksome, but cheerfully rendered because of the supposed benefits which will accrue. The child of light presents us in this special duty, with a portrait totally dissimilar. Calami- &06 A SERMON BY ty, it is true, may instigate him to unusual pray- erfulness,but it is that he may be made submissive under this trying dispensation ; that his soul may not be defiled, his usefulness diminished, or God's name blasphemed. The arrival of relief, does not dissipate his devotion, but is the summons to awak- en his devout gratitude ; and he can pour out his soul to his heavenly benefactor, with a glow of filial affection such as the sinner never felt. If we examine the matter of his ordinary prayers, we discover hiin not contenting himself with indefinite acknowledgements of not being as good as he should ; but deploring the extent and aggravation of his guilt in the most penitential manner. He confesses himself the chief of sinners, and admits that divine justice and mercy would not be less resplendent if he were made to feel the future gnawings of the undying worm. He wrestles for entire conformity to the divine pattern, for exten- sive usefulness in his Lord's work, for deeper knowledge of his own heart, and for clearer per- ceptions of the character and conduct of the infi- nite mind. He embraces in his supplications the entire race of his fellow men, and is intensely anxious that Jehovah should illustrate his great name, by spreading the savour of his truth on every hand. So far from enduring any constraint, ordinarily, in this exercise it feels as indispensible to him as breath. We might pursue the contrast we have thus commenced, by exhibiting the diversity in the com- pany, principles, aims, and general conduct of the righteous and the wicked, but it is unnecessa- ry. The terms are sufficiently explained, to en- able every reader to discover his actual condition HOWARD MALCOM. 307 Let us then in obedience to the Lord's command to " warn the wicked" and " comfort his people" attempt II. To SHEW THE FUTURE CONDITION OF THE CHARACTERS MENTIONED IN THE TEXT. " The wicked is driven away in his wickedness, but the righteous hath hope in his death." But, reader, pause ! Of which class are you? You are not bewildered with a multitude of classes,dis- tinguished only by nice shades of difference; only two are presented you, the discriminating circum- stances of which, have been detailed with suffi- cient minuteness to enable you, on candid and accurate inquiry, to obtain a knowledge of your real state. O then, as you indubitably belong to one or the other, be impartial with yourself, and ascertain your standing. If you do not — if you merely sit and read of the future condition of men, as one not personally and deeply concerned, you will act the part of awful infatuation, the terri- ble results of which may be seen too late. (By the wicked being H driven away," is ob- viously meant their death and future state, as it is put into plain opposition to the death of the righteous. The declaration is corroborated by all scrip- ture, as to those who absolutely die in a state of impenitence. And though no direct assertion is found there, that those whose lives are irreligious, do not obtain piety on a death bed, (unless the text be considered such) yet is there strong rea- son to believe such to be the fact. Many emin- ently great and pious divines have thought there never was a sound conversion on a death bed. — To attempt to decide positively on this subject would perhaps be presumption. But it is most 808 A SERMON BY certain that hundreds, who, supposing themselves near death, have furnished such symptoms of con- version, as have satisfied pious persons of their change, and given great comfort to their friends, have yet, on recovery to health, returned to former courses, and at last died evidently destitute of all religion. We may safely then accept it as a general truth, that those who through life persist in the pursuit of sin and rejection of Christ, will, when they come to die, he driven away in their wickeduess. " Woe to the wicked ! It shall he ill with him for the reward of his hands shall be given him." Dreadful is the situation of him who, arrayed in all his pollution, must leave the world. The spotless robe of a Redeemer's righteousness had often been held forth for his. acceptance but alas ! he had disregarded. Some, stupified by opiate medicine, quieted by delusive opinions, or conscience-killed by a criminal career, seem quite content to die. But, where these are absent the sinner is reluctant, because the terrors of death are then apparent. To such, the emphatic lan- guage of the text is most sorrowfully applicable. He is " driven away." The world has ever been the object of his supreme affections : aside from it he knows no joy, and as his dissolution has- tens he forbodes the eternal loss of every plea- sure. His heaving bosom indicates that its la- bouring palpitations are soon to cease forever, yet he clings to life. Wife, children, friends, grow dim to his glassy eye, but he cannot bear to part. Closing his eyes to avoid the distract- ing scene, his soul is agonized at the nearness of the tremendous gulf. Shuddering, he regards that fearful precipice on which he totters, but, to leap, he dare not. Sickened at the soul, he re- HOWARD MALCOM. 309 coils back again to life, and is glad by opening his lids, to perceive himself yet among the living. ! the addition of a month to his- probation, would now be the greatest boon, and rouse his soul, he thinks, to stronger gladness, than ever warmed his heart, when his wine and oil increas- ed.. Yea, all that he hath would he now give, if he might make a truce with Death. But, indexi- ble Messenger, he will not delay. Grasping him with icy hand it advances steadily, and presses from the brink of time, his shivering soul. Aw- ful scene ! " The wicked is driven away in his wickedness." He leaves the world at the sum- mons of God, in all that defilement of soul, which as he passes to the bar, obviously distinguishes him from those who wear the Saviour's righteous- ness, and marks him a candidate for hell. Now he pursues his trackless way to the throne of Him who " judgeth the earth with right- eousness and the people with his truth ;" and " who will render to every man according to his deeds." Standing with the company of those last dead before this dread tribunal, from the de- cisions of which is no appeal, he is called on to " give account of his stewardship." He then perceives to his dismay, a multitude of sins array- ed against him, of which he had never suspected himself; and those of which his weak conscience had at their commission accused him, now 7 ex- hibit an enormity utterly confounding. He is mute. Not a plea can he offer why that punish- ment of which on earth he had been often admon- ished, should not be awarded him. Perceiving already his dreadful demerits, his face gathers blackness, and he dares not look on the face of his majestic Judge. Suddenlv he hears the \ pice of 27 310 A SERMON BY the eternal, bursting on the silence, pronounce in awful accent " Depart ye cursed !" O ! the horrid sound of that fatal sentence, will peal in his ear forever! And may he not retire slow- ly from that glorious throne, gazing as he retreats, upon its cloudless splendours, and the shining forms which wheel their flight around it in rever- ent attendance ? May he not linger to catch the last glance at that parent, that partner, that child, whose God he would not seek on earth, tho' often urged in tender entreaty ? No. He " is driven away in his wickedness/' Hurled, as was Luci- fer, like lightning from the skies. Overwhelmed with confusion, horror, despair — shrinking into himself, receiving full on him the hot thunderbolts of Almighty wrath, he sinks ! and sinks ! — O ! God ! ie who knoweth the power of thine anger ? even according; to thy fear so is thv wrath !" Thus is he " driven, away" from the glories of Jehovah's presence — away from the sublime rapture of the skies — away from the society of the "•just made perfect'- — away headlong to the in- fernal caverns of darkness and devils. As he is driven away " in his wickedness" and as " with- out holiness no man can see the Lord" so it is certain that while be remains in Ms wickedness^ wrath must abide on him. And who is the Sa- viour that has effected a plan of redemption for souls that have passed the scene of earthly pro- bation ? Alas for him there is none. . His gloo- my abode has never been pervaded by the cheer- ing voice of a herald of salvation, proclaiming mercy through a suffering Messiah. In hell if no " fountain opened for sin and uncleanness^ therefore he must forever remain polluted 'with* out the possibility of being cleansed. "I HOWARD MALCOM. 3il tree falleth toward the south or toward the north, in the place where the tree falleth there it shall he." Eccles. xi. 3. Luke xvi. 26. " But the righteous hath hope in his death." The benignant passion of hope has been implant- ed by the infinitely merciful Goo, in every hu- man breast ; and is always attended by joy, in a greater or less degree, proportioned to the prob- ability of obtaining its object. Shared alike by the wicked and the good, it continues to shed its glimmering ray in life's most trying hours, but, at death it sets forever, or sparkles only to deceive. But hope, when it experiences the all-pervading renovation of the new birth, becomes another and a nobler thing. Sustained now by the perfections and the promises of God and the merits and oiiices of Christ, it shines with a strength which can pierce the heaviest gloom, -and abides with the righteous even "in his death." This last, and worst of human trials, does but afford, in him, the more conspicuous illustration of the steadfastness of true grace. No impenetrable gloom hangs over his grave, to distract his soul with uncertainty of the future. He has learned of his Bible, what are the scenes to which he is hastening, and with humble faith, trusts that his Redeemer liveth. No just-awakened conscience starts up to harrow his spirit with keen remorse. That conscience has long been well regarded, and now T bears him witness that he has " laid hold on the hope set before him." No inordinate attachments keep him clinging, with deathly eagerness, to earthly things. He has habitually regarded them as transient things, as the accommodations of an inn by the way side, and though he might be glad to remain, a blessing to his family and the world, 312 A SERMON BY yet he feels that " to depart aud be with Christ is far better." Looking on the partner of his life, and the children of their mutual love — and here, here is trial — he lifts his imploring eye to God, and committing all into his hands is coutent to leave them. Instead of viewing death as the tearing of him away from every satisfaction, and the thrusting of him into a boundless vast of un- known horrors, he considers it the blessed and assured means of deliverance from all evil, and an entrance into " the joy of his Lord." The spectator of this hallowed scene, contem- plating the sweet placidity of his countenance, interrupted only by the pangs of dissolution, men- tally ejaculates, " O let me die the death of the righteous and let my last end be like his." In such dying, " death where is thy sting? O grave where is thy victory ?" He seems to forget to breathe, rapt in brightening visions of the future. Gently the last sigh escapes peacefully from his bosom, and he is no more ! " Precious in the sight of the Lord is the death of his saints." If this portraiture will not befit those closing scenes, in which professors of religion are dis- tressed by sad doubts, let it be remembered, that multitudes of deceivers and deceived wear the christian name. Where genuine religion does ex- ist, it is hardlv to be conceived, that in passing through the valley and shadow of death, the Lord should withhold his support. Beside, we have been far from depicting the strongest exhibitions of the hope and joy of a chris- tian's death bed. We might quote numerous au- thentic biographies to prove the raptures which are sometimes there vouchsafed. We assumed a medium instance, as sufficient to assure us that " the righteous hath hope in his death " HOWARD MALCOM. 313 REFLECTIONS. 1. How plain is it, that as a general rule, the Circumstances of our end, will be governed by the course of our life. " Mark the perfect man, and behold the up- right, for the end of that man is peace." According to the road on which we proceed will be the point to which we shall arrive. " So are the paths of all that forget God ; whose hope shall be cut off, and whose trust shall be as a spider's web. He shall lean upon his house but it shall not stand, he shall hold it fast, but it shall not endure." True, our end is not always exactly in coinci- dence wiih the tenor of life. Some who have maintained a uniform neglect of sacred things, are, at the approach of eternity roused to call on God, and find his mercy as at the eleventh hour — but, instances are rare. Just enough have oc- curred, to shew the sovereignty of divine grace, and to leave man no excuse for not seeking it at any period of life. And how grossly besotted in sin, must they be who deduce from these few ca- ses of late conversion, encouragement to persevere in a course of impiety. Are you, reader, ventur- ing your eternal all on tbis slender possibility ? Dare you risk the life of your soul on the naked chance of being an exception from a general rule ? O how many make plans for time they shall ne- ver see ; and presume on mercy, which, being uncovenanted, they will never find. Each hopes to be the exception, and if they all succeed what becomes of the rule ? Facts, sinner, stare in thy face. But few of God's laborers are called at evening. Could you, like those in the parable, when interrogated why ye stood all the day idle, say " no man hath called us ?" O ! you have 27* 3 14 A SERMON BY been repeatedly called, but have slighted the proposition. Your conscience, your bible — this sermon reproves you — and remember ! " He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without rem- edy." 2. Believers should remember that in order to die such a death as we have described, much is to be done. All christians do not die with similar peace^nd comfort. Some pass buoyant over Jordan, borne up on rapturous hope, while others wade deep in doubtfulness and fear. This is generally in ac- cordance with the life. If then it is becoming in you to bear testimony, illustriously, in the latter moments, to the support of religion — if it be truly desirable to have those moments brightened by assurance and joy — so live as to secure a tranquil, a rapturous death. Suffer me to remind you of a few things which will strongly tend to this result. Live in the zealous discharge of duty. We know that having done all we are unprofitable servants ; but some are more so than others. Let us not be unnecessarily profitless. It must af- ford the most consoling reflection, when the dy- ing christian can review in his life, a succession of active efforts in the cause of his blessed Lord. How can negligence fail to produce sorrow and remorse, when he perceives his opportunity for these exertions, about to close forever. When he thinks of his children neglected, his church unsupported, his neighbours unwarned, the hea- then overlooked, his gifts, influence and proper- ty unimproved, how trifling will the business of his life appear ! Though he may have done a lit- tle in all these ways, yet the attainable amount HOWARD MALCOM. 315 undone, will plant a distressing thorn in his pil- low. Tis your high privilege, believer, so to live as to be able to adopt the language of our gloria ous Redeemer, who at the close of his life said, '" Father the hour is come ! 1 have glorified thee o,n the earth, I have finished the work which thou gavest me to do : and now, O Father ! glorify thou me with thine own self." Be pure in heart. Not forgetting in your open and active operations to cultivate that inward quietness and devotion which he who seetli in secret, requires. Enoch walked with God, and at last was admitted to glory by a shorter path than through the gates of death. Elijah was re- markable for spiritual Handedness, and he esca- ped the pangs of dying strife. We approach these extreme cases in proportion as we imitate their sanctity. A holy life is the best evidence of a changed heart. The gift of God's sanctify- ing spirit is the seal of our redemption, the earn- est of our promised possession. So great a cer- tainty of heaven as is thus obtained, lifts the soul above fear, and it may die in ineffable peace. — " Blessed are the pure in heart for they shall see God." Restrain earthly attachments. These, as strong ligatures round the heart, bind us to earth. Let them be moderate while we listen to the injunc- tion of the Holy Ghost by the lips of Paul, " This I say brethren, the time is short. It remaineth, they who have wives, be as though they had none, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and that we use this world as not abusing it." — Let us maintain such a frame as to be able to say, " My soul is even as a weaned child." Why 316 A SERMON BY, &C. may we not daily indulge such feelings as to the evanescence and unsatisfacioriaess of the vvorld, as we know we shall experience, when from the border of time, we shall review its concerns ? The Lord help you to " give diligence to make your calling and election sure, for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Je- sus Christ." I have felt in the writing of every line unspeakably anxious for your salvation and now in the language of Moses, " I call heaven and earth to witness this day against you, that I have set before you life and death, blessing and cursing, therefore choose life that thou may- EST LIVE. THE SANG TIFICATION OF THE SABBATH. A SERMON, BY f REV. RICHARD SLUYTER, Pastor of the Reformed Butch Church, in Claverack. EXODUS XX. 8. Remember the Sabbath day to keep it holy. There is perhaps no sin more frequently com- mitted, than the sin of Sabbath breaking ; nor is there any, for which, less compunction is mani- fested than the violation of the fourth command- ment. To some it is a day of business ; to oth- ers, a day of pleasurable recreation, and to the most, even of those who inhabit the improved re- gions of Christendom, the institution of the Sab- bath is misunderstood, and its designs perverted. To rescue this sacred ordinance from the cor- ruptions to which it is wickedly prostituted, and to place it in an evangelical light, afford to the advocate of truth, a profitable, and pleasing em- ployment. In entering upon such a work, we read- ily perceive, that, as the profanation of the Lord's day, like every moral evil which corrupts the life, and embitters the future prospects of sinners, is found in the unsubdued depravity of the human heart, we shall be obliged to encounter the ob- stinacy of the ignorant, the malice of the licen- tious, and the sophistry of the sceptical : Nor are we insensible that if the successful propagation of any gospel principle depended upon human ef- forts, the wisest plans the best means must fail. Habit may enforce a law upon an unregener- 317 A SERMON BY ate mind, constraining obedience to some of the divine precepts ; a regard to decency or reputa- tion will lead men to acquiesce in a regard to moral duties ; the civil law, when supporting the morality of the gospel may retard the progress of impiety : but fostered by the false estimate of popular opinion upon the subject of moral truth, there are no bounds of presumption, to which the heart of man, left to the bias of unsanc- tified desire, would not carry him. But encour- aged by the promises of God in the use of ordina- ry means, we are not without expectations, deri- ved from the same blessed source of seeing extra- ordinary effects ; and notwithstanding that for- getf ulness of God and contempt of his holy ordi- nances, universally characterise the unhumbled disposition of the carnal mind, yet the power of that grace which brings Salvation wherever its divine effects have been displayed, enlightens the understanding, subdues the will, sanctities the af- fections ; and instead of disrespect for the name and ordinances of Grod, inspires a delight in the laic of God after the inner man. In discoursing on this subject we shall I. Consider the divine institution of the Sab- bath. II. The manner of its observance. III. Offer some arguments to enforce the duty. I. The divine institution of the Sabbath. 1. The word Sabbath in the Hebrew language signifies rest. It is used to designate a portion of time, set apart by the authority of God, in which man is commanded to rest from his secular la- bour and business, and to employ the sacred sea- son in holy exercises. The separation of a part of our time for the special worship of God is so per- RICHARD SLUYTER. 318 fectly consistent with the nature of man's relative existeuce, and the claims of the divine authority, that he who undertakes to deny it, must be oppo- sed to the plain dictates of reason and revelation. The religion of nature, it is true, does not teach us the extent of this institution, but so far as its holy light reveals the perfections of God and the absolute dependence of intelligent beings upon him, the substance of the Sabbatical ordinance is inculcated by the light of nature. The entire de- pendence of finite intelligences upon an independ- ant Creator, forms the very essence of religious obligation : and if it be incumbent upon man to render religious homage to God, it is perfectly reasonable that a suitable season should be ap- pointed for that purpose. None could call in question, without the most criminal arrogance, the divine prerogative of demanding all our time, if he chose, to be employed in his immediate ser- vice ; but the scriptures remove all conjecture on the subject, by revealing the gracious interposi- tion of the lawgiver himself, who both positively reserved a seventh portion of our time to be de- voted exclusively to his praise. That the au- thority of God hath been thus asserted in regard both to the nature and extent of this sacred ordi- nance, will appear more clearly if we cousider 2. The time of its institution. There is no good reason for any opinion on this subject con- trary to that which dates the establishment of this institution on the seventh day from the commence- ment of time — when " the heavens and the earth were finished and all the host of them, on the seventh day God ended his work which he had made ; and he rested on the seventh day from all his work which he had made. And God blessed 319 A SERMON BY the seventh day and sanctified it, because that in it he had rested from all his work which God had created and made." The divine appointment of the Sabbath is here recorded, and the reason as- signed for it. viz : that in it "God rested from all his work." Thus early was the Sabbath in- stituted. T-ing made for man it was coeval with his creation, and was doubtless observed by him even in a state of moral innocence. Nor was the obligation of the Sabbath abrogated by forfeiting his relation in the covenant of works. It was still binding upon him after the fall ; and accordingly we find this law, which, by the example and pre- cept of God himself had been revealed to Adam in Paradise, pronounced nearly two thousand years afterwards in the most tremendous manner by the same omnipotent voice from mount Sinai. " Remember the Sabbath day to keep it holy ! ?? And he here refers to the original institution of it, " For in six days the Lord made heaven and earth, the sea and ail that in them is and rested the seventh day : Wherefore the Lord blessed the Sabbath day and hallowed it." There can be no rational doubt but that the Sabbath was known and observed in the Patriarchal age, at least as far back as the days of Xoah. This appears from the fact of their dividing time into weeks or seven days : Thus when Noah sent forth the ra- ven and the dove from the ark to see whether the waters had abated from the earth, the tri- als were after an interval of seven days : which strongly intimates an observance of the Sabbath in the ark: and it is moreover very evident from the phrase in the text, " remember the Sabbath day, that the institution of it took place previous to the promulgation of the law from Sinai, as an RICHARD SLUYTER. 320 exhortation to remember a thing implies a pre- vious knowledge of the thing to which the exhor- tation refers. The idea therefore which has been advanced and advocated by many, that the Sab- bath was first established in the wilderness be- tween Egypt and Canaan and was unknown to the Patriarchs is too questionable to be adopted by the serious and the candid. Nothing that has been hitherto said against the original institution of the Sabbath, is sufficient to prove the improb- ability of its actual observance among the patri- archs ; or to discredit the scripture account of its institution from the beginning. 3. The Sabbatical ordinance which was deliver- ed by the ministry of Moses to the Jews, and which they regarded as divinely appointed, is still in force under the Christian dispensation, and will continue to be so to the end of time. This sacred institution is founded partly upon moral and partly upon positive precept. That which establishes the principle of separating a seventh portion of our time to be devoted to the immedi- ate service of God, is of moral obligation and knows nothing of limitation or change. We find the fourth commandment contained in the first table of the moral law, which is founded in the very nature of the moral perfections of God, and a transcript of the moral image and likeness which adorned the nature of man previous to his apos- tacy : it was given to Israel at Mount Sinai amidst a display of his dreadful Majesty ; It was engra- ven upon Two Tables of Stone once and again by the finger of God, and laid up in the ark of the covenant according to bis express direction, and while the law of God contains prohibitions against idolatry, profaneness, theft, or murder, the obli- 28 32 i A SERMON BY gation of the Sabbath will be binding. Its per- petuity must run parallel with the other nine com- mands of the decalogue, and consequently must be a standing ordinance to the end of the world. For verily I say unto you, till heaven and earth jmss, one jot or title shall in no wise pass from the laic till all be fulfilled. It has been asserted that the obligation of the Sabbath ceased with the termination of the old Testament dispensation : That this institution, like the passover, and many other sacrifices and ceremonies of theLevitical w orshipwas typical, and of course abolished with the ceremonial law. But ibis position is entirely untenable when it is re- collected that the Sabbath was instituted before the fall, while man was in a state of moral inno- cence, and consequently previous to the existence of any types or ceremonies respecting Christ, his atonement or kingdom, and being founded whol- ly upon moral principles without any particular regard to an innocent state more than any other, we may ask, how could this institution become typical ? and if it were what was the Antetype ? or if the Sabbath was abolished as an appendage of the Jewish ritual, what has been substituted in its place under the gospel ? The evangelists and apostles have directed us to no antetype, which, upon the death of Christ should supercede the Sabbath ; nor is there any intimation in the New Testament that the Lord of the Sabbath hath an- nulled the obligation of the fourth commandment. All who acknowledge the inspiration of the Bible will readily confess that the Sabbath was obligatory upon the Jews, and if it be a moral in- stitution it must have been designed for the bene- fit of mankind in all ages. — To conclude there- RICHARD SLUYTER 322 fore thai the Sabbath is done away because there is no specific command in the New Testament to observe it, would be unreasonable and absurd. — If it cannot be shewn that the obligation of the Sabbath under th& Christian dispensation is abol- ished by the same authority that originally insti- tuted it, the ordinance remains at present unim- paired. Besides, it cannot in truth, be asserted that Christ has given no command in the New Testament in relation to this subject. When he was questioned by the Pharasee, which was the great commandment in the law? Jesus said unto him thou shalt love the Lord thy God with all thy soul, and with all thy mind. This is the first and great commandment, which must be under- stood as comprehending what is enjoined in the first table of the moral law, including the four first commands of the decalogue, and of which the injunction to remember the Sabbath day to keep it holy, is one ; and Christ certainly made no ex- ception of the fourth commandment in this sol- emn exposition, and consequently inculcated its divine authority as an inseparable part of the first table of the law: for he that said, Thou shalt have no other God's before me ; Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that takeih his name in vain, said also remember the Sabbath day to keep it holy. 4. In this connection it may not be improper to suggest some remarks respecting the day which ought to be observed. As a diversity of opinion exists on this subject, it is observable that the ap- pointment of a particular day to be consecrated to the honor of God is of positive import, and may therefore be varied at the pleasure offcheLaw- 323 A SERMON BY giver. AH days being alike in themselves, the moral principle of the Sabbath knows nothing of circumstances or arrangement. But that part of this sacred institution which designates a partic- ular day in seven to be remembered and kept ho- ly is of a positive nature and rather opens the 1vay for the exercise of the moral principle than to enforce the obligation of the principle itself. The question therefore is, what particular day of the week must be observed as a day of rest and devotion ? Previous to the resurrection of Jesus Christ, the church tenaciously obserf ed the sev- enth day of the week, and as they supposed the same era from the creation. The modern Jews, and even a few professing Christianity are still tenacious of the seventh day in preference to any other. But we are not commanded to re- member the seventh day but the Sabbath, nor is the seventh day a subject of the divine blessing ac- cording to the expression of the fourth command- ment, but the Lord blessed the Sabbath day. " It is impossible certainly to determine which is the seventh day from the creation ; and as in consequence of the spherical form of the earth and the absurdity of the scheme which supposes the earth to be one great .plain; the change of place will necessarily occasion some alteration in the time of beginning and ending of any day, it being always at the same time some where or other, sun-setting and sun-rising, noon and mid- night ; it seems very unreasonable to lay such a stress upon the particular day as some do. It seems abundantly sufficient that there be six days of labour, and one of religious rest, which there will be, if any particular day in seven be observ- ed."* If it please the divine Lawgiver to make * Dr. Doddridge. Richard sluytek. 324 this institution a memorial of some signal event which he would wish to have impressed upon the minds of men, he hath a perfect right to vary the particular day of its observance according to his sovereign will. The seventh day was originally consecrated to the memory of the creation of the world. To this was added the memorial of Is- rael's deliverance from Egypt ; but under the gospel dispensation the Sabbath has been chang- ed from the seventh to the first day of the week, and the followers of the Redeemer claim the pri- vilege of calling the first day of the week the Christian Sabbath, In vindication of this prac- tice we shall offer the following arguments, to shew that this change of the Sabbath from the seventh to the first day of the week was appoint- ed of God. 1. The change was foretold under the name of the eighth day. Ezekiel xliii. 27. And when those days are expired, it shall be that upon the eighth day and so forward the priests shall make your burnt offerings upon the altar, and your peace offerings : and I will accept you saith the Lord. The first day of the week by enumera- tion in weekly order, would be the eighth day from the beginning of the creation. The circum- stance of the fulfilment of this prophecy, togeth- er with the evident allusion of the inspired Psal- mist to the resurrection of Christ in the 118th Ps. and the particular mention of a day to be cele- brated in the 24th verse, prove very clearly that the change of the weekly Sabbath is an appoint- ment of (rod. 2. Another argument which proves this change to be divinely appointed, is derived ^rom the ex»- 28* 1*25 A SERMON Bf ample of the Saviour and Lis apostles of meeting together for religious purposes after his resurrec- tion. On the evening of the same day on which lie arose from the dead, he met with his disciples (Thomas being absent,) and u said unto them peace be unto you ; and after eight days again his disciples were within and Thomas with them, then came Jesus, the doors being shut, and stood in the midst, and said, peace be unto you." It further appears that this was the day on which the apostles and primitive christians ordinarily met for the public exercises of God's worship : Thus we read, Acts xx. 7. " That upon the first day of the week when the disciples came togeth- er to break bread, Paul preached unto them and continued his preaching until midnight." On .this day also they were directed by an express apostolic injunction to lay up public charity for their needy brethren, 1 Cor.xvi. 1,2. " Now con- cerning the collections for the saints, as I have given order to the churches of Galatia even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prosper- ed him that there be no gathering when I come." If therefore the collections for the poor were made «n the first day of the week, it involves the con- clusion that it was customary to meet together on that dav for charitable and religious exercises. 3. The first day of the week has been remark- ably consecrated by many expressions of divine power bestowed upon his people, when employed -in his service. It was on this day that Christ fulfilled his promise in sending the Comforter. — At this distinguished period his disciples were ••all with one accord in one place ; and suddenly there came a sound from 'heaven, as of a rushing RICHARD SUJYTER, &26 mighty wind, and filled all the bouse where they were sitting. And they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance." It pleased God, on this day, by the preaching of Peter, to shake the kingdom of darkness by the conver- sion of three thousand souls, and to open an ef- fectual door, by the miraculous gift of tongues, for the diffusion of evangelical light among the Gentiles. This day was likewise signalized by the revelation of Jesus, to John in the isle of Patmos, where he exhibited a vision of his glory, and made known the numerous revolutions that should take place in his kingdom down to the fi- nal restitution of all things. Enraptured with this sublime and holy vi uon, the beloved disci- ple introduces his epistle to the seven churches of Asia by saying I was in the spirit on the Lord's day. The first day of the week has been kept as the christian Sabbath from the time of the apos- tles to the present day. The most ancient wri- ters in the christian church agree in assuring us, that the observation of the first day of the week obtained an early prevalence ; and Pliny, a hea- then writer, and of course, on this subject, must have been disinterested, informs us that the first day of the week was held sacred shortly after the death of the apostle John ; and indeed the obser- vance of this day as the christian Sabbath, is supported by the corresponding testimony of his- torians in all succeeding ages of the church — while other religious sentiments were warmly contested ; on the subject of the christian Sab- bath, there has been, with little exception, but one opinion. Nor is it easy to conceive how such uniformity of sentiment and practice in re- 327 A SEftMON EV gard to this subject, could prevail, but upon & universal conviction of its divine authority. 4. Among many reasons that might be assign- ed in confirmation of this change, we will only suggest one more, and that is to commemorate Christ's resurrection from the dead. In allusion to this argument, the words of the apostle to the Hebrews are very clear and conclusive. Heb. iv. 10. "For he that is entered into his rest, he also hath ceased from his own works as God did from his." Christ as the Redeemer of the world, en- tered into rest at his resurrection from the dead. He ceased from the work, which through grace, he had appropriated as his own, on the morning of the first day of the week, for then he comple- ted the stupendous work of his humiliation ; having discharged the debt of our sins, for which he became the surety, and satisfied all that the law and justice of God required of him in the covenant of redemption. He ceased from his own works, as God did from his, and laid and perfected the foundation of a new spiritual creation. If therefore it were expedient, that man as a dependant creature, should devoutly remember that day to the honor of his Maker, when he rested from all his work which he had made ; how much more shall the remembrance of that notable day claim our holy observance when the Lord of glory arose from the dismal sepulchre, demolished the strong holds of the powers of darkness, and swallowed up death in victory ; having " finished the transgression, made an end of sin, made reconciliation for ini- quity, and brought in everlasting righteousness," and virtually created a new world from the ruins of apostacy by his blood and spirit, to inhabit " a HICHAKD SLUYTER. 328 new heaven and a new earth wherein dwelleth righteousness" II. In what manner ought the christian Sab- bath to be kept ? That we may in some degree open the duty of observing the Sabbath according to the extent of the moral precept we shall consider what is de- signed to be prohibited, and what is commanded. 1. The Sabbath is to be observed as a day of holy rest. In conformity to the sacred require- ment, a universal pause in all servile business, and carnal recreation, must take place throughout the christian world. The farmer must lay aside his implements of husbandry, and retire from the labours of the field, disburdening his cattle and his teams from do- mestic drudgery. The merchant must bar his windows, close his doors and stop the vending of liis goods. The judge must adjourn his court, aud postpone his verdict. The civilian must sus- pend his plea, and retire from the bar, and nei- thergive professional counsel or advice, howev- er urgent the litigious to the contrary. The me- chanic must gather up his tools and shut his shop. The inn-keeper must cork his bottles and close Ids doors against the idle and the dissipated.— The traveller must suspend his journey and all secular employments must be intermitted during the Sabbath of the Lord our God. In short what- ever is done on the Sabbath day for our gain, honor, or livelihood, which by prudent manage- ment might have been done the week before, or could be postponed till after the Sabbath, are vi- olations of the fourth commandment. But is it not evident that instead of ceasing from secular business there are thousands who >329 A SERMON BY apply themselves as intensely to their respective pursuits, on the Lord's day, as upon any other day of the week ? Is it not farther observable that although they may abstain from the active labours of their calling, yet they are as busily engaged on the Lord's day as any other, in ar- ranging their plans and calculating success in business during the six days of labour. The merchant will omit selling his goods on the Sab- bath ; but his conscience allows him to adjust his accounts and calculate his gains. He feels no scruple in dusting, folding, and preparing his merchandize for sale the next day. The husband- man is ashamed to be seen labouring in the field on the Sabbath, but feels no misgivings in mend- ing and refitting his utensils with an evident in- tention of promoting the business of the week. — The magistrate who ousrhtto be a "terror to evil doers, and a praise to them that do well," con- siders himself bound to refrain from the active functions of his office, but hesitates not to arrange his dockets and write letters of business or sinis- ter interest on the Lord's day. The mechanic is afraid to break in upon the general silence of consecrated hours, by the bustle of his business, but presumes,with close doors,to lay out his work and employ his hands and his thoughts in direct reference to worldly advantage. In every avo- cation of life, there are many, who are so much hurried, with concerns, which they arrogantly imagine are of such importance as to demand their whole attention during the week, and therefore they put off or neglect little notions or trifling jobs, until the Sabbath. Hence the annoying and wicked practice that prevails in many fami- lies of cutting fire wood, churning and making RICHARD SLUYTER. 836 butter, cleansing floors, ironing clothes, fixing harness and carriages, settling accounts, pacing wages, changing cattle from one field to another, and a nameless variety of inconsiderable employ- ments which constitute an actual breach of the Sabbath, both sinful in principle and pernicious in example. God hath allowed us six days for the express purpose of attending to the concerns of the body, during which, we are commanded to do all our work, that the seventh day may not be interrupt- ed by secular business ; but instead of submit- ting cheerfully to this gracious injunction, the ma- jority of mankind, through idleness, mismanage- ment or inordinate craving after the things of this world, run the concerns of the six days into the Sabbath, and defile themselves with the awful crime of robbing God of a portion of time, which he hath consecrated and set apart for holy purpo- ses. 2. The Lord's day is not only profaned in the pursuit of secular concerns, or by thinking, devi- sing and conversing upon schemes relative to the promotion of our temporal interests, but it is more egregiously violated by profane recreations, and amusements. Some there are, who congratulate themselves on their strict abstinence from servile labours on the Sabbath, and will even speak of the immorality of those who profane it, by an at- tention to their worldly concerns ; while at the same time, they are foremost in violating the in- stitution in a manner still more criminal. Can that person be said to observe the Sabbath accor- ding to the requirement of the sacred precept, who anticipates its weekly return, as a mere holiday, to be spent in gayety and festivity ? Even thV 331 A SERMON BY apart, from the toils and business of their tempo- ral avocations ; by what interpretation of this divine ordinance, can they be said to keep it holy, who are employed in dressing and parade, visit- ing and receiving visits ? The practice of col- lecting in small parties either in a public or retir- ed place to rehearse the news or relate domestic occurrences ; the diversions of fashionable life, or the sports and merriment of the vulgar ; car- nal feasting, pleasurable riding, licentious gaming, profane and fictitious reading, vain and idle con- versation, indolent and sluggish resting, are in- consistent with the holy observance of the Lord's day ; whatever attracts us from the path of reli- gious duty, or disqualifies our minds and hearts for spiritual exercises cannot be tolerated in the eye of the law which guards the Sabbath, and if it be criminal to labour in our secular callings on that day, it must evidently be equally so, to waste the time in vain and unprofitable recreations. 2. The obligation of the Sabbath, though uni- versally binding, is particularly incumbent upon parents and heads of families, to whom it is espe- cially addressed. When the solemn responsi- bilities of parents and guardians are felt, they will prove the best agents for God to enforce the prin- ciples of religion and piety ; and hence in order to secure the weight of their example and precept in the observance of the Sabbath, the Lord di- rects the prohibition to them ; " for the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor the man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates." Having committed to thy care as a parent, the spiritual; as well as the tern- RICHARD SLUYTER. 833 poral interests of a family, my injunction to thee to do no work on my Holy Day, is of equal force to thy household. Thou shalt not suffer thy son or daughter while they remain in thy family and are under thy controul to do any work ; or in tiny way to break in upon the holy rest of the Lord's day ; neither shalt thou permit thy man servant or maid servant to do any work, or rove abroad in wantonness and dissipation: even thy cattle, which during the six days of labour have been so willing and serviceable, shalt thou not use, or suffer to be used, (except on occasions of piety, necessity and mercy ;) and even the stranger that is within thy gates, sojourning with thee and thus a transient member of thy family, thou shalt not allow to break the rules of thy household in this respect, though he should be opposed to them, and thy perseverance in maintaining the holy or- der of thy house should result in a forfeiture of his friendship and intercourse. Do Parents and heads of families know and generally feel that they are not only personally bound to keep the Sabbath, but that they are like- wise accountable, for the conduct of all within their houses or under their immediate care ?— Would it appear from the regard which they man- ifest towards this institution that they realized the importance of this immense weight of accoun- tability laid to their charge? The contrary is ev- ery where but too commonly visible. Instead of restraining children from violating the Sab- bath by servile works and vain recreations, it is very evident, that by far the majority of those who sustain the parental and guardian relations, encourage them in licentiousness, by an irreligious and ungodly example. Nor is it less evident 29 334 A SERMON BY that servants are improperly treated on the Lord's day. Instead of exciting them to improve this day in cultivating moral and religious habits, they are for the most part, by the express orders of those, whom they serve, doubly striken with do- mestic labour, or if disengaged from actual drudg- ery, are permitted to run at large, into every spe- cies of riot arid excess : nor can the prevalence of this evil mitigate its atrocity. Men may as- sume the arrogance of controlling their families according to their pleasure, and resort to various subterfuges in order to extenuate the turpitude of their accustomed iniquity, but all apologies that will not stand the test of this sacred prohibition will prove fatal to their hope of future happiness. 4. Although the terms of the prohibition are unconditional, yet it is a maxim that God does not require impossibilities, or demand from his creatures that which they cannot perform. His revealed will, which can only be the rule of our duty, is founded in reason and consistency, and nothing contrary to these principles is ever requi- red of his intelligent creatures. In the course of events, circumstances both - extraordinary and un- expected frequently occur which do not render a strict adherence to the letter of the law indispen- sible. The Jews had much superstition mingled with their notions of the Sabbath. They view- ed the terms of the Sabbatical command so pe- remptorily absolute that every consideration was excluded. If attacked on that day by their ene- mies, they thought it unlawful to defend their lives ; and consequently in the commencement of the wars of the Maccabees, as their history in- forms us, many of them fell a sacrifice to their superstitious attachment to the letter which kill- RICHARD SLUYTER. 335 eth. Such a regard to the precept could not have been the design of the Lawgiver, as is evident from the instruction and example of the Lord Je- sus Christ. There are works therefore, the per- formance of which is perfectly consistent with the rest here enjoined. Of such are the works of necessity. These are works which cannot be performed previous to, nor postponed till after the Sabbath. It is neces- sary that the work of dressing and preparing, at least, a part of our food for bodily nourishment should be done, and likewise the care of admin- istering such provisions to our cattle and stock as season and circumstance may require on the Lord's day. These are ordinary wprks, and their law- fulness is exemplified by the Lord of the Sab- bath. Mark ii. 23. But in extraordinary prov- idences necessity often calls us to the performance of works which from their emergent nature, in- volve the like necessity. If our enemies com- mence an unexpected attack upon us it is lawful to defend our lives and property. Should we dis- cover a fire, either inadvertently or intentionally kindled on the Sabbath and threatening destruc- tion to our possessions and effects, we may, and ought to extinguish it. If the success of our hon- est labours is likely to be blasted by the sudden and unexpected inundation of a river, it is right to exert ourselves for its preservation. If the life of a dumb beast be in danger, it is not unlawful to rescue it on the Lord's day. Luke xiv. 5. But this gracious permission, like all other pri- vileges is liable to abuse. An avaricious attach- ment to the things of this world, has invented the plea of necessity in favour of certain works, which in the light of revelation, cannot be so called. — ^36 A SERMON BY The works involved in this question, are those, particularly, which occur every year, during the hurrying season of harvesting and haying. Many imagine if their crops be ripe, and especially if the weather have been unfavourable through the week ; the labour of reaping and ingathering on the Sabbath, becomes a business of necessity. With respect to this question we do not hesitate to say, notwithstanding the unseasonableness of the weather, that it is unlawful to labour on the Sabbath day, for the purpose of securing our crops. It is sinful, because it is a violation of the nature of religious obligation, which incul- cates a continued sense of our dependence on God; but any disrespect of the divine ordinances, which are designed to cherish that pious remembrance, is a denial of the principle, and places the trans- gressor upon infidel ground. No works can claim ihe plea of necessity, but those which arise from extraordinary and unexpected events, and in regard to the objects which call for our imme- diate attention by such unforeseen dispensations, there is no pledged substitute or remedy. But no unseasonableness of the weather can be con- sidered extraordinary or uncommon. It cannot be denied that frequent rains are essential to the production and maturing of the grain and herbage of the field ; nor could we expect a harvest at all, without the frequent and refreshing showers of heaven. These are providential and among the or- dinary means, by which, the designs of God, in sustaining the temporal wants of his creatures are carried on, and therefore cannot, at any time, be regarded as extraordinary or unnecessary. To labour therefore on the Sabbath in order to save our crops, however strong the circuinstan- RICHARD SLUYTER. 337 ces which introduce the plea of necessity ; is a daring violation of the fourth commandment. — Such Sabbath breakers take upon themselves to say, the Lord did right when he sent us rain from heaven and fruitful seasons, and by his ordinary providence brought our harvests to a state of ma- turity ; but he is wrong to continue that course, which, at first, favoured our prospects, any long- er than will subserve our benefit, and therefore we will trample upon his holy institution and save our crops at all events. If we can arrest our property from ordinary waste ; we will risk its destruction from extraordinary calamities : Se- cured in our storehouses, it will be beyond the reach of a destroying providence ! Besides, as a dissuasive to mankind against violating the insti- tution of the Sabbath at these hurrying seasons of the year, God has given us a gracious promise that, while the earth remaineth, seed time and harvest, and cold and heat, and summer and win- ter, and day and night shall not cease. Nor is there a doubt respecting the fulfillment of this promise. The experience of all that have lived upon the earth since the desolation of the deluge, can bear testimony to the continued accomplish- ment of this promise. To labor on the Lord's day, under such circumstances, is a heaven pro- voking distrust of the acknowledged faithfulness of God in his ordinary providence, and cannot escape his cognizance or displeasure ! 5. There are other works which are command- ed under the names of piety and mercy that are lawful to do on the Sabbath day. Works of pi- ety include the Sabbath day's journey, which probably means the distance of our respective hab- itations from the places where we assemble for 29* 338 A SERMON BY public and social worship, and the requisite de- cent preparations thereto. The ringing of bells for divine service, lighting candles, kindling and extinguishing fires in churches, as comfort and convenience may require, are certainly consistent with the holy rest of the Lord's day. In like manner the lawfulness of those works which have mercy to recommend is equally consistent with the duties of this day. The voice of mercy will dispense indulgence to physicians and surgeons to visit and administer relief and comfort to the sick : It is a work of mercy to feed the hungry, to clothe the naked, the distressed and destitute stranger ; instructing the young and ignorant in the knowledge of divine things, distributing alms to the poor, and attending to the offices of human- ity which we owe to the dead. Our blessed Lord performed a work of mercy when he loosed the woman who had been bound with a spirit of in- firmity for eighteen years and though accused by the ruler of the synagogue, of breaking the Sab- bath, he vindicated his conduct against his ma- licious persecutors by such maxims as plainly shew, that it is " lawful to do good on the Sab- lath day." 6. Having considered what is prohibited, we must now direct you to the duties enjoined. It is not sufficient that we abstain from servile labor and sensual festivity, but we must remember the Sabbath day to keep it holy. By mere cessation from labor and toil, we do no more towards the performance of our duty, than the beast that is released from the yoke or harness. Though we should assume all the austerity of a Jew, and not puffer a fire to be kindled in our habitation, or our doors to be opened ; though we should set or lie RICHARD SLUYTER 339 in a resting position during the Sabbath, we t should not have discharged our duty. For al- though we may not have done any work, yet be- cause we did not sanctify the Sabbath in tiie ap- pointed way, we are guilty of transgressing the law. We must therefore not only abstain from " pursuing our own ways, finding our own plea- sures, and speaking our own words/' but we must enter into the presence and enjoyment of God through Christ, the only rest of our souls, that being disengaged from our own work, we may be employed in the immediate service of our Crea- ator and Redeemer. The example of the Lord's people ever since the establishment of a visible church, in sanctifying the Sabbath, by devout at- tendance upon the public ordinances of religion, clearly proves that holy exercises are indispensi- ble to an acceptable observance of the Lord's day. " Under the Old Testament dispensation sacri- fices were offered and incens.e burnt in the tem- ple, and the law publickly read and explained, both at Jerusalem and other places in Judea where synagogues were established for that very pur- pose. After the resurrection of Jesus Christ, the apostles and primitive christians met together statedly on the first day of the week, that they might join in celebrating that great and propi- tious event and performing other acts of social worship." This long continued practice is foun- ded not only upon the precept, but the example of the Creator himself ; who not only rested the seventh day from all his works which he had made, but he blessed and sanctified it. Having on the sixth day created man, he brought him into paradise, on the seventh day, or as some think the words may be rendered,fte made himrest in the gar- 840 A SERMON BY den of Eden. It is thus remarkable that the first clay which Adam spent after his creation, was the Sabbath in communion with his God while he blessed and sanctified it. How sublime and be- atified the holy interview ! uninterrupted by sin- ful impediments, with what delight must the ex- alted intelligence of the first man have contem- plated the wisdom, power, and goodness of God, as displayed in the broad map of the created uni- verse ! to him the privilege was great and inter- esting ; nor will the duty ever cease to be incum- bent, or the privilege diminished, in relation to his posterity. Upon us the duty is enjoined, " ye shall keep my Sabbath, and reverence my sanctu- ary : I am the Lord." Our remembrance of the Lord's day ought to be answerable to the design of the command. — Such ought to be our sense of the obligation, that the whole day, by a pious arrangement of religious duties, may be occupied. When the consecrated day, in weekly succession returns, instead of indulging in unnecessary sleep, we should awake from our slumbers, as did the Lord of the Sabbath, from the sleep of death, very ear- ly in the morning. Such will be the example of those who fear God, and remember his Sabbaths. Sensible that improvement is the result of means, the sincere and humble Sabbath keeper, desires to walk in all the ordinances of the Lord blame- less. He begins the day wjth lifting up his heart to God in the exercises of secret prayer, and holy meditation. If he sustain the relation of a parent a guardian, and is placed at the head of a family, he feels the indispensible duty, at the accustom- ed hour to assemble his household together for the holy purpose of devotion and prayer : but RICHARD SLUYTER. 341 anxious to avail himself of all the privileges for which the day was instituted, his heart is full of the pious acknowledgement, a day in thy courts is better than a thousand. His desires and his calculations, having previously been directed to the public worship of God, his morning devotions are performed with a view to the solemn duties of the sanctuary. Nor is he reluctant or tardy in going up to the house of God. He seeks no ex- cuse to shield him in the neglect of this cardinal duty of the Sabbath ; nor is he prevented from the discharge of it, but by imperious necessity : Neither does he go up to the courts of the Lord, leaving the greater part of his family at home, to indulge in riot, indolence, and iniquity, as too many very criminally do : but having adopted the noble resolution of Joshua, as for me and my house ice will serve the Lord, he goes to the house of God, with as mauy of his family as can possibly accompany him : And now imagine to yourselves, a congregation of families, having just broken off their converse with God in secret and domestic concert at home, to advance a step nearer to the mercy seat in his holy house of prayer ! Thus as- sembled having left their secular cares and in- terests behind them, with clean uplifted hearts and hands to the eternal throne they worship the living God. How solemn, how devout, how sacred- ly sublime the spectacle! How confident may such an assembly be of the special presence and favour of the king of saints. The preached word like the fallen manna is suited to every appetite, vlm\ fills the hungry soul with goodness. Retiring from the worship of the Sanctuary, impressed with a deeper sense of his own moral deficiencies, which teach him the necessity of dai- 342 A SERMON BY ly repentance towards God and faith towards our Lord Jesus Christ ; he returns to his dwelling, and permitting himself to be interrupted only by the calls of necessity and mercy, he employs the remainder of the Sabbath in the secret duties of the closet, intermitted as religious custom and duty may require, in attending social conferences or prayer meetings, in the neighborhood or place where he resides, and finally the day is closed by catechising his children and servants, giving them -such advice, direction and reproof as may impress them with a conviction of their individu- al guilt and the consequent necessity of an im- mediate repentance. This done, the duties of the Sabbath are consecrated by an appropriate prayer for the divine blessing upon the external means of grace, that with his fellow worshippers he may neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. Such is the example of one, who remembers the Sabbath day to keep it holy : To emulate which is the pri- vilege and duty of all to whom the sacred precept is addressed. To seclude ourselves from the world and its perplexing cares, and converse in the language of a grateful supplicant before the throne of grace; to follow the traces of his cre- ating power and wisdom, as they are displayed in the sublime movements of his holy providence, and particularly to contemplate the great mystery of godliness, God manifest in the flesh, com- prise the subjects, which in their details ought to employ our solemn meditations in the secret, pub- lic, social and domestic worship and holy exerci- ses of the Lord's day. The duty of the christian Sabbath being thus explained/ we proceed to offer RICHARD SLUYTER. 348 III. Some arguments to urge the performance of it. And the 1. Incentive to this duty, to which we shall re- fer, is the libera] allowance of the Lawgiver, in permitting six parts of the time to be employedin the concerns of the body, and- but a seventh, re- served for his, immediate service. It must be ac- knowledged that God hath an unquestionable right to allow to us and reserve for himself what- ever portion of time he please ; and if he had re- versed the order of his holy commandment, al- lowing us but a seventh instead of six parts of time for our own business, who could have call- ed in question the equity of his ways? We have no claim upon a moment of time to be employed as covetous inclination or carnal fancy may list. Our time is in God's hand, and he has a perfect right to dispense it according to his sov- ereign pleasure ; and if he interpose his author- ity in exacting every seventh day to be set apart from common use, it becomes us to acquiesce with cheerfulness in the dispensation, and be thankful and contented with his unmerited liberality. If no other reason were assigned to restrain us from Sabbath breaking, than the acknowledged gener- osity of the Lawgiver, in allowing us six sevenths of the time, on which we had no claim, and of which he alone is the rightful disposer, to be em- ployed in worldly avocations, it would be sufficient to silence all opposition and shut us up to a com- pliance with his righteous command. To enforce this argument, let us suppose the divine being re- ferring the propriety of this duty to ourselves, as- serting what we are all willing to confess, that he is the rightful proprietor of all we are, and all we kave$ that as all our springs were in him, he 344 A SERMON BY would protract our existence on earth, to a certain period, if we would voluntarily surrender some portion of our time to be employed according to his direction ; could we be so illiberal as to re- sign to his disposal only a seventh portion ? Con- vinced that he hath a just title to the whole of our time, could we think, in reply to such an over- ture, that one half was too much to be resigned to him as an acknowledgement of his unmerited kindness ? None that are governed by the dic- tates of reason would be disposed to devote less time to the immediate service of God, than.he hath actually demanded. 2. We urge the importance of regarding the duties of the Sabbath from the special honor which God hath in all preceding ages, put upon this day. Besides making it a memorial of the creation of the world, and after that, of Israel's deliverance from Egyptian bondage, the Sabbath is also signalized by the resurrection of Jesus Christ and the descent of the Holy Ghost, with many other displays of divine power and good- ness, and it is remarkable that while the Israel- ites sojourned in the wilderness even before the promulgation of the law from Sinai, God wrought three miracles every week in honor of the Sab- bath. On other days of the week he gave them no more manna at a time, than would serve for one day, which they gathered every morning af- ter the dew was exhaled, and if any happened to be left over until the next day, it became wormy, loathsome, and unpalatable ; but on the day previous to the Sabbath, double the quantity of manna fell ; none fell on the Sabbath day : nor did that spoil or become unfit for use, which had been miraculously provided and kept for the Sab- RICHARD SLUYTER. S45 bath. If God has thus honored the Sabbath by miracles of his power and grace, can we refuse to honour it? If he take away occasions for break- ing the Sabbath by dispensing miraculous sup- plies of his bounty to satisfy our need, what or- dinary pretence can be invented to justify a vio- lation of it ? Can that be used and called common which God hath cleansed and honoured? It is perverse to despise that which God respects, or to neglect what he regards : If he demonstrate the divinity of his doctrine and ordinances by miraculous evidence, they who reject them, offer the highest insult to the Majesty of heaven. 3. A faithful and pious observance of the Lord's day is attended with many important ad- vantages, and has the promise of the divine bles- sing. If we carry our views no higher than to the comfort and advantage which such a day af- fords to the diligent labourer, we must admit the institution to embrace a desirable end. To be en- gaged in some useful employment, while we are in this world,is a duty which theCreator hath con- nected with the prospect of a comfortable living ; nor is there any laudable pursuit which, if faith- fully attended to, does not render occasional rest desirable. It may be safely asserted that no la- bour, whether mental or corporeal, can be inces- santly followed without enfeebling the constitu- tion and endangering health ; and if the valua- ble blessings of life and health are cherished by observing one day in seven as a weekly rest, it is very evident that the duty of the Sabbath is ad- vantageous — it is, moreover, highly beneficial as a season of religious instruction. Amidst the busy scenes of worldly employment, which oc- cupy the six days of labour, the parent seldom 30 346 A &ERMON BY finds any opportunity to discharge the interesting duty of attending to the religious instruction and morals of his children. This day is peculiarly appropriate and important for that object, as the mind is unburdened with cares, and the hand from labour ; and as the hope of society is sus- pended upon the rising generation, we may ex- pect her prospects will be more or less prosper- ous or degenerate according to the degree of mo- ral and religious culture of those who are to sus- tain her destiny. Indeed, if we contemplate the influence which the observation of the Sabbath has on the temporal and spiritual interests of mankind, Ave may confidently say that it is the most important institution ever appointed of Grod. Being set apart for public worship and the opera- tions of the ministry of reconciliation, we may consider the Sabbath as the great source of perpe- tuating the principles of virtue and religion in society, the basis of all that is desirable in so- cial intercourse, and as a memorial, to those who rightly improve it, of heaven itself. The Lord blessed the Sabbath day and hallowed it, and we learn from the history of the Jews, and from the practical lessons of observation,wherever the Lord's day has been faithfully observed by any people, the blessing of God has been upon them. If thou turn away thy foot from the Sab- lath, from doing thy pleasure on my holy day ; and call the Sabbath a delight, the holy of the Lord, honourable ; and shalt honour him, not do- ing thine own ways, nor finding thine own plea- sure, nor speaking thine own words : then shalt thou delight thyself in the Lord ; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father? RIGHARD SLUYTER. 347 for the mouth of the Lord hath spoken it. — Isa. lviii. 13, 14. But if the blessing of Israel's God is promised to individuals, who remember the Sabbath day to keep it holy, we have the same au- thority to encourage us in the expectation of na- tional blessings when the Sabbath is solemnly regarded and observed by any people. If ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, to do no work therein ; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain for ever. — Jer. xvii. 24. In the light of these truths the conclusion is plain, that Sabbath breakers must be utterly inexcusable in transgressing a law, which is not only reasonable in itself, but which is commended to those who obey it by the gracious promises of temporal and spiritual blessings. An institution which opens upon its zealous votaries so many avenues to the way of prosperity, both in relation to their pre- sent and future prospects, ought to be cherished among the dearest privileges that heaven has be- stowed upon us. 4. We argue the importance of keeping the Sabbath from the further consideration, that a vio- lation of it is followed with very dreadful and de- structive consequences. Lightly as you may have considered the offence of Sabbath-breaking, God, who will vindicate the righteousness of his own laws, hath displayed many tokens of his displea- sure against it. All the advantages growing out of the faithful observance of this institution are 348 A SERMON BY lost by a heedless neglect of it : religion must in- evitably decline, the morals of jsociety become corrupt, and the very name and authority of God forgotten in the world ; and it is well known that in proportion as this sacred institution has been disregarded and despised, profanity and wicked- ness have increased, whether we refer to commu- nities or individuals for example. It was the na- tional sin of the Israelites, perpetrated in the face of all God's threatenings against it^ and one which we are expressly told was the baneful source of all the calamities that befell them. If ye will not hark- en unto me, to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Je- rusalem on the Sabbath day ; then will I kindle a fire in the gates of Jerusalem and it shall not be quenched. — Jer. xvii. 27. But neither threat- ning nor judgment seemed to have cured them ; for after this denunciation had been executed in consigning the whole nation to the captivity of Babylon, the remnant that returned, subjected themselves to the severe rebuke of Nehemiah for the same sin. Then (says he) J contended with the nobles ofJudah, and said unto them, what evil thing is this that ye do, and profane the Sabbath day P Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city P yet ye bring more wrath upon Israel by pro- faning the Sabbath. Neh. xiii. 17, 18. If God hath thus avenged the transgression of this precept, can we doubt of its importance ; or be deaf to the solemn injunction — remember the Sab- bath day to keep it holy ? May we not suppose that many of the family afflictions, local distress- es, and national judgments with which the Amer- ican Israel has been visited, as well as other na- BICHARB SLUYTER 349 tions in modern times, are the out-breakings of di- vine displeasure against the same offence ? While Israel was governed by a theocracy, Sabbath- breaking was punishable with death, and no law was ever enacted against it under her kings. We find this alarming statute recorded by the pen of inspiration in Exodus xxxi. 12, 16. — And accor- ding to the awful sanction this punishment was ac- tually inflicted upon one who was found gathering sticks on theSabbath; the affecting account ofwhich is contained in the book of Numbers, xv. 32 — 36. And while the children of Israel were in the wil- derness, they found a man that gathered sticks upon the Sabbath day ; and they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation, and they put him in ward, because it had not been declared ivhat should be done to him. And the Lord said unto Moses, the man shall be surely put to death ; all the congregation shall stone him with stones without the camp. And all the congregation bro't him without the camp, and stoned him with stones, and he died ; as the Lord commanded Moses. — What an awful instance of divine reprobation ! will it be contended that Sabbath-breaking is a trilling offence ? Hath Jehovah annexed to this breach of the moral law, a less punishment than the crime of murder? Dare any one in the light of this express statute of the divine law, congrat- ulate himself, that he is innocent of the crime of murder, while he lives in open and allowed hab- its of Sabbath-breaking ? If these laws were not faithfully administered under the government of the kings of Israel, and the transgression of the fourth commandment, as well as other glaring sins, were then suffered to pass unnoticed as well as in 350 A SERMON BY later times. Ood, who is long suffering, finally takes the rod of correction in his own hand, and punishes, both princes and people with wars, pestilences, famines, earthquakes, or some dread- ful visitation, as he in righteousness shall see fit. O that every family in our land may feel a deep impression of this solemn duty, and remember the Sabbath day to keep it holy. REFLECTIONS. From a review of the whole, it is manifest, that there is not a sacred institution, established upon the foundation of revealed religion, around which, God hath thrown a greater lustre of his divine wisdom and goodness ; nor is there one, more imperiously defended by his holy sanctions ; yet none is more generally profaned and violated. — Though its prevalent effects are so revolting to the principles of piety and truth, so corrupting to the morals of society, and provoking to Gro*l, yet men continue to invade the rights of their Maker, and wrong their own souls by counting the Sab- bath a weariness, or openly perverting its benign design to the encouragement of idleness, dissipa- tion and crime. Ask the drunkard whose vitals are almost consumed in the flames of ardent spir- its, what were the circumstances that led him to contract this brutal habit ? Many will tell you it originated from the early practice of Sabbath- breaking. Ask the murderer, suspended upon the scaffold, about to expiate his dark crimes, by an ignominious death, what were the steps that conducted him to this doleful catastrophe ? And he will inform you that his wicked career began in the vicious habit of neglecting and despising the duties of the Sabbath. We might scan the catalogue of vices and find most of them to have RICHARD SLUYTER. 351 originated in this wicked and shameful practice. Is it not desirable that this growing breach of the Lord's day should be healed? There are three polluted streams flowing from the vast fountain of the native depravity of the human heart, which inundate the christian world with the billows of this desolating vice : we refer to the criminal remissness of parents and heads of families, the languid exercise of the arm of civil magistracy, and the licentious abominations tolerated, contra- ry to the laws of God and man, of those who keep houses of public entertainment : let these streams be cleansed, and you will have arrested a malady that spreads its curses in almost every town and village in our country. But while these noxious sources remain unpurified, the annoying and un- godly practice of Sabbath-breaking will continue to lay waste the religious comfort and happiness of society — If you have any respect for your own peace in this world, and the world to come ; or any real regard for the honor and authority of your God — O cleave to his word, his worship and ordinances with full purpose of heart, that, hav- ing improved the appointed means of Sabbath privileges in this world, you may rest from your labours beyond the grave, in the enjoyment of a Sabbath that never ends. AMEN,