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 ORIGINAL SERMONS; 
 
 BY 
 
 ^vtnljyttmnn S^ini^ttvf$, 
 
 IN 
 
 THE MISSISSIPPI VALLEY. 
 
 Now, I beseech you brethren, by the name of our Lord Jesus Christ, that 
 ye all speak the same things, and that there be no divisions among you; 
 but that ye be perfectly joined together in the same mind, and m the 
 same judgment. » Paul. 
 
 CINCINNATI. 
 
 PUBLISHED BY M'MILLAN & CLOPPER. 
 
 No. 1, Baker street. 
 
 1833.
 
 Entered according to act of Congress, in the year 1833, by M'Millan & 
 Clopper, in the Clerk's Office of the District Court of Ohio. 
 
 Standard Press — Cincinnati.
 
 
 ©ontcutss. 
 
 PAGE. 
 
 Sermon 1. Methods of Peace, by the Rev. J. L. Wilson, D. D., 5 
 
 2. The Character of Man, by the same. 23 
 
 3. The Way of Salvation, by the Rev. Sayrs Gazlay, 46 
 
 4. Same subject continued, by the same, 63 
 
 5. Seasonable Admonition, by the Rev. Daniel Hayden, 76 
 
 6. Fulfilment of the Ministry, by the Rev. J. H. Brookes, 87 
 
 7. Gospel Doctrine and Christian Duty, by the Rev. James 
 Blythe, D. D., 107 
 
 8. Justification by Faith, by David Monfort, V. D. M., 131 
 
 9. Christian Confidence and Security, by the same, 145 
 
 10. Blessedness of Justification, by the Rev. Reuben Frame, 162 
 
 11. Hearers Classified, by the Rev. Joshua T. Russell, 181 
 
 12. Hearers Instructed, by the same, 195 
 
 13. Unity of Christ and the Church, by the Rev. John Mat- 
 thews, D, D., 209 
 
 14. Redemption, by the Rev. A. M'Farlane, A. M., 240 
 
 15. The Sanctuary Polluted, by the Rev. J. L. Wilson, D. D., 260 
 
 16. The Sanctuary Cleansed, by the same, '' 282 
 Apology — See last page. 
 
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 SERMON I.* 
 
 BY THE KEV. JOSHUA L. WILSOX, D. D, 
 
 METHODS OF PEACE. 
 
 Let us follow after the things that mcike for peace. Rom. siv. 19. 
 
 History, tradition, observation and experience, all an- 
 nounce that this world is a "vast scene of strife." That 
 irrational animals, under the influence of ungovernable 
 instincts, should torment and destroy each other; or, 
 that hopeless fiends should revel in eternal discord, is 
 no matter of surprise — but that rational creatures, pre- 
 served in a condition of hope, exposed to everlasting 
 despair, capable of intellectual improvement and social 
 happiness, children of the same family, all looking for- 
 ward to death and after death the judgment, should, un- 
 der the influence of pride, prejudice, passion, ambition 
 or avarice, make this world a scene of contention, ra- 
 pine and blood, is a picture of degeneracy, at the sight 
 of which angels may wonder, and men should weep. 
 
 If animosity and strife were only found among those 
 "who say unto God, depart from us for we desire not 
 the knowledge of thy ways" — if none but the avowed 
 sons of Belial were engaged in ''hatred, variance, emu- 
 lations, wrath and strife" — there would be less cause 
 for surprise and regret. But, what language can de- 
 
 * Preached at the opening of the Synod of Ohio, in the First Presbyte- 
 rian Church, in Cincinnati, October, 1822 ; in the McCord Church, Lex- 
 ington, Ky., January, 1824; revised, and delivered at the opening of the 
 Cincinnati Presbytery, in the First Presbyterian Church, Cincinnati, Janu- 
 ary, 1833; and now respectfully submitted to the consideration of all ifa« 
 churches. 
 
 1
 
 O ORIGINAL SERMONS. 
 
 scribe the afTccling scenes, where the professed sub- 
 jects of the Prince of peace display their hostile ban- 
 ners, and silence the voice of friendship and the accents 
 of love by the clangor of passion and the din of dis- 
 cord; TV here tlie experience of age is silenced by the 
 clamor of youth, and the meekness of wisdom scorned 
 as imbecility — where pre-eminence is sought by novel- 
 ty, and multitudes turned from the "old paths" by 
 innovation; where the true ministers of God are con- 
 strained to engage in theological debate with men who 
 corrupt the word of God; where all the panoply of 
 heaven is buckled on to defend the church against 
 those who subvert the souls of men by substituting a 
 vain philosophy for the gospel of Christ. 
 
 How painful was the task imposed on the apostles 
 and elders when they were constrained to leave their 
 several fields of delightful and useful labor, and assem- 
 ble at Jerusalem, not to contend with infidel Jews nor 
 with Pagan philosophers, not to push their united force 
 against the common and avowed enemies of the cross 
 of Christ; but to dispute with professing Christians — 
 to measure the weapons of theological warfare with the 
 professed ministers of Jesus Christ — to contend earnest- 
 ly with men who had gone out from among themselves, 
 troubling the churches and subverting souls with un- 
 commanded words! 
 
 How affecting was the premonition given by the apos- 
 tle Paul to the elders of the church of Ephesus, assem- 
 bled at Miletus — "Ye know from the first day that I 
 came into Asia, after what manner I have been with 
 you at all seasons, serving the Lord with all humility of 
 mind and with many tears and temptations — and how 
 J kept back nothing that was profitable unto you, and
 
 METHODS OF PEACE. 7 
 
 have taught you puhHcly, and from house to house — 
 wherefore I take you to record this day that I am pure 
 from the blood of all men, for I have not shunned to 
 declare to you all the counsel of God. Take heed, 
 therefore, unto yourselves, and to all the flock over the 
 which the Holy Ghost hath made you overseers — to 
 feed the church of God which he hath purchased with 
 his own blood. For I know this, that after my depar- 
 ture shall grievous wolves enter in among you, not 
 sparing the flock. x\lso of yourselves shall msn arise, 
 speaking perverse things, to draw away disciples after 
 them. Therefore watch and remember that by the 
 space of three years I ceased not to warn every one 
 night and day with tears !" 
 
 In scenes of strife and debate, in scenes of resistance, 
 striving even unto blood, the apostles resembled the 
 prophets. The disciples were like their master, and 
 the servants as their Lord. The reason is plain. 
 Truth and falsehood often meet, and never agree. 
 Every man therefore who wi^es to preserve a " good 
 conscience," must "war a ^B^d warfare." He must 
 not for a moment, nor in the slightest degree, favor that 
 ^'monster of modern philosophy ^THR innocence of ersor. 
 He must detect it; pursue it; hunt it down; urge it over 
 the precipice: but permit those who started with it to 
 disentangle themselves and save their lives," if they 
 can. To accomphsh these objects, to remedy evils of 
 such magnitude, to wipe disgrace from the church of 
 God, to cultivate peace by the promotion of purity, the 
 ministers of reconciliation point to the Prince of peace, 
 his precepts, his example. They say to all, " Brethren, 
 whatsoever things are true^ honesty just, lovely and of 
 good report, think on these things." They say to all,
 
 8 
 
 ORIGINAL SERMONS. 
 
 as in our text, "follow after the things that make for 
 
 peace " 
 
 To this exhortation, brethren, I affectionately invite 
 your attention, while I endeavor to direct joui' hearts 
 into the love of God, and your feet in the paths of 
 peace. And may the Holy Spirit of truth, grace, and 
 peace descend into every heart, and crown this labor 
 with his smiles and benediction. 
 
 The term peace is very significant. It signifies res- 
 pite from war, quiet from disturbances, exemption from 
 tumults, rest from commotions, reconciliation of differ- 
 ences, suppression of evil passions, freedom from dan- 
 gerous errors; all foretastes of the highest state of 
 peace, heavenly rest. 
 
 My text speaks of peace in general. Were I to de- 
 scend to particulars, I might recommend spiritual peace, 
 which consists in deliverance from sin, by which we are 
 at enmity with God; social peace, which is a state of 
 mutual agreement and confidence; ecclesiastical peace, 
 which is a freedom fro^^ontentions in the church, and 
 exemption from persecWon. 
 
 On these I cannot now enlarge. The same process 
 which advances peace in general, will promote eyery 
 kind of peace to which I have alluded. 
 
 In pointing out several steps which we may take 
 in following after the things that make for peace, I 
 observe, 
 
 I. Every one, who desires to promote peace, must 
 take special care to be himself a good man. 
 
 Bad men, in church and state, are hke "the troubled 
 sea that cannot rest." From goodness only can we ex- 
 pect the fruits of goodness. The principal characte- 
 ristics of a good man are love and humility. Love to
 
 METHODS OF PEACE. \f 
 
 God, love to his neighbor, love to his enemies, fills the 
 heart of a good man. The knov^iedge of what he is, 
 and what he ought to be, a view of his own meanness 
 and the Saviours merit, a sense of his own vileness by 
 a discovery of the glory of God, a deep conviction of 
 sin and a hope of mercy through the blood of the cross, 
 brings him to the dust, clothes him with humility. He 
 sits at the feet of Jesus, who was meek and lowly in 
 heart. He follows the example of Jesus, who made 
 himself of no reputation. 
 
 Too often, my brethren, there is a pernicious distinc- 
 tion made between goodness and greatness. The idea 
 that many form of goodne^is lov*^ and degrading. To 
 express low thoughts of one, of whom a lovv opinion is 
 formed, it is not unusual to say, he is a good, well-mean- 
 ing man. Publish in any of our churches the name of 
 an unknown minister of Jesus Christ, and what do ycu 
 immediatelv hear? "Is he a great man?'' "Is he a 
 great speaker?" "Shall we be much entertained?" 
 Does not this prove that there is an invidious distinc- 
 tion between goodness and greatness? Ought not 
 persons rather to ask, is he a good m.an? Is he an 
 evangelical preacher? Shall we be edified in love, 
 comforted in hope, and conducted in the way of truth 
 and peace, by his preaching? Ministers of the gospel 
 are in great danger of being led astray by this popular 
 error. The applause of men, the splendor of distinc- 
 tions, the sound of titles, too often captivate their hearts; 
 and in their efforts to become great men, they some- 
 times lose sight of goodness. Such great men fre- 
 quently disdain to tread in the plain and beaten path / 
 of evangelical truth. To reject old systems, to invent 
 new plans, to be the leader of a sect, to soar on the
 
 10 ORIGINAL SERMONS* 
 
 wings of fancy or sit on the summit of popular applause^ 
 are the purposes for which they trim the midnight 
 lamp. "Verily I say unto you, they have their re- 
 ward." But in proportion as reputation is acquired hy 
 the sacrifice of goodness, peace is destroyed. Conten- 
 tion, strife, and division, are the concomitants of such 
 greatness. In the opinion of the Lord of glory, the 
 humble man is the great man. "To this man will I 
 look," saith Jehovah, "even to him that is poor and of 
 a contrite spirit, and trembleth at my word." " God 
 resisteth the proud, but giveth grace unto the humble." 
 It is by cultivating meekness and lowliness of heart 
 that men " follow after the^ings that make for peace." 
 And let the gilded aspirants who float on the breath of 
 popularity and glitter in the sparks of their own kin- 
 dling, know that the path of their brightness shall end 
 in darkness, when the humble shall be crowned with a 
 halo of glory. The happy spirits that adore and burn 
 before the throne of the Supreme, are humble. "He 
 that humbleth himself shall be exalted, and he that would 
 be chief among you let him be servant of all." 
 
 2. He who would follow the things that make for 
 peace must, as far as possible, think favorably of the sen- 
 timents and conduct of others. I admit that those who 
 are taught of God cannot think favorably of dangerous 
 errors, of evil devices. This is plainly impossible. 
 The idea of a man of common sense and common 
 honesty thinking well of others contrary to evidence, 
 is palpably absurd. But the sons of peace will be more 
 careful to extract the beam than pull out the mote. 
 Every one ought to know that the Lord seeth not as 
 man seeth. Jesus Christ has said, " Judge not from 
 appearance, but judge righteous judgment. A thou-
 
 METHODS OF PEACE. 11 
 
 sand circumstances may influence the opinions and 
 conduct of others, which we can neither know, under- 
 stand nor appreciate. In all doubtful cases our judg- 
 ment should be suspended till an opportunity he afforded 
 for a full and impartial investigation. One of the most 
 amiable traits in the portrait of charity is, that she 
 "thinketh no evil.'' It often happens, that good men 
 who have the same benevolent ends in view differ about 
 the waj's and means of accomplishing their designs. 
 In such cases mutual forbearance and candid explana- 
 tion are indispensable for the promotion of peace. 
 Were men at all times swift to hear, slow to speak and 
 slow to wrath, at all times disposed to bear each other's 
 burdens, and so fulfil the law of Christ, which is love; 
 at all times vigilant and active in following the exam- 
 ple of him who pities our weakness, helps our infirmi- 
 ties, and forgives our sins, strife would come to an end, 
 and peace universally prevail. Those who believe 
 that God has opened their own eyes, and restored their 
 souls, and made them to walk in the paths of righteous- 
 ness for his name's sake, ought to feel compassion and 
 exercise forbearance, and hold out the hand of assis- 
 tance to such as are still under the power of darkness. 
 The sympathies of piety incline us to pity the children 
 of affliction. We hasten to save with a friendly hand 
 those who are exposed to p^il, and we experience a 
 gratification in administering to the necessities of the 
 wretched. But who are more the children of affliction 
 than those who are blinded by the God of this world? 
 Who are in more imminent danger than the dead in 
 trespasses and sins? Who are more wretched than the 
 deluded wanderers from God, from heaven, from hope? 
 And shall we pass such with disdain? Shall we repel
 
 12 ORIGINAL SERMONS. 
 
 them by reproach? Shall we take the attitude of self- 
 righteousness, and despise others? Let us remember 
 the rock whence we were hewn, the hole of the pit 
 whence we were digged, and become the promoters of 
 peace by being gentle towards all men. 
 
 3. He who follows after the things that make for 
 peace, must possess and cherish a forgiving temper. 
 In this world of strife every one meets with enemies. 
 However unexceptionable his conduct, however pure 
 his motives, however sound his faith, he will meet with 
 the strife of tongues, and feel the darts of malevolence. 
 To abstain from retaliation, to take joyfully the spoil- 
 ing of goods, to be patient under reproach, to bless 
 when cursed, to do good when injured, to forgive as he 
 hopes to be forgiven, are labors of love reserved for 
 those only who follow after the things that make for 
 peace. 
 
 Do you tell me that if your enemies would repent, 
 if they would humble themselves at your feet, if they 
 would confess their faults and redress the wrongs they 
 have done, then you would forgive them; then you 
 would ask the Father of mercies to bless them; then 
 you would cherish them with feelings of benevolence? 
 Let me tell you that for this desirable change of heart 
 and life you must not wait. While they remain your 
 enemies you must do them good, and thus be perfect, 
 as your Father in heaven is perfect; for "he causcth 
 his sun to rise upon the evil and the good, and sendeth 
 his rain upon the just and unjust." If you indulge a 
 hostile temper and delay forgiveness till your enemies 
 fall at jour feet, till they repair damages and solicit the 
 hand of reconciliation, you do not then forgive an ene- 
 my; you embrace a friend. And if you love those
 
 METHODS OF PEACE. 13 
 
 only who love you, you do no more to promote peace 
 than publicans and sinners, and even the most malicious 
 hypocrites. 
 
 4. He who would follow after the things that make 
 for peace, must engage in controversy with the meek- 
 ness of wisdom. The discussion of subjects on which 
 men differ in opinion, is unavoidable. Men of great 
 self-denial, of hopeful piety, of high literary attainments, 
 have taken different views of the same subjects, and 
 been conducted to different conclusions by their inves- 
 tigations. This is not at all surprising, where men 
 "know only in part," and "see through a glass darkly." 
 There is, however, an immutable difference between 
 truth and error, an infallible standard of right and 
 wrong, a correct mode of interpretation. But this dif- 
 ference cannot be perceived, this standard is never 
 reached, this mode will never be adopted where pride, 
 prejudice, passion and love of pre-eminence reign in the 
 hearts of men. Those who enter the list of contro- 
 versy for the promotion of peace will never indulge in 
 declamation, nor raise the tone of dictation. To the 
 law and testimony they will make their appeal. To 
 promote party interests, to maintain obstinately favor- 
 ite plans, to strive for victory more than truth, must be 
 always considered unworthy motives in Christian dispu- 
 tation. To garble sentiments, distort principles, misre- 
 present arguments, is a departure from courtesy and 
 candor. Nor can it subserve the cause of truth nor 
 promote peace, for men to expose their opponents to 
 hatred by alleging their opinions to have been held by 
 bad men. Are we bound to discard a proposition, as 
 false, because wicked men have held the truth in un- 
 righteousness? Could we expose to the greatest odium
 
 14 ORIGINAL SERMONS. 
 
 whole communities by calling them Papists, Heretics, 
 Calvinists, ArminianSjIIopkinsians, or Unitarians, would 
 this settle the important questions concerning the su- 
 premacy of the Pope, the doctrines of election, falling 
 from grace, God's being the author of sin, or the divinity 
 of Christ? These, and other points of dispute, if ever 
 decided, will be settled by a very different process, and 
 he who fancies that truth and peace are promoted by 
 names of disgrace, is as far from the ways of wisdom 
 as he who imagines that hatred is the cause of love. 
 We are warranted in saying that the holy scriptures 
 are given by inspiration of God. They are able to 
 make us wise unto salvation through faith in Christ 
 Jesus. To them we should appeal, as an infallible 
 standard. 
 
 The Bereans were more noble than those in Thessa- 
 lonica, in that "they received the word with all readi- 
 ness of mind, and searclied the scriptures daily, whether 
 those things were so." Therefore many of them be- 
 lieved. Let every one who enters the list of contro- 
 versy advance with diffidence in himself, confidence in 
 Christ, candor and affection towards his opponents, hav- 
 ing for his grand object the glory of God in the ad- 
 vancement of truth and peace. Every man who enters 
 upon theological discussion should think and speak sys- 
 tematically. But as all systems formed by human de- 
 vice are imperfect, Christian theologians must form 
 their system by the oracles of God. The man who 
 examines these oracles, in order to know what to be- 
 lieve and what to do, and holds himself in readiness to 
 add or retrench as the light of God's word requires, is 
 in the way of truth, a promoter of peace, a fair candi- 
 date for usefulness and glory.
 
 METHODS OF PEACE. 15 
 
 5. They who follow the things that make for peace, 
 must maintain against all opposition the purity of the 
 church. 
 
 The purity of the church consists in sound doctrine, 
 correct discipline, and a deportment becoming the gos- 
 pel. All men, except fools and maniacs, will have some 
 religion, which they either now profess or intend to 
 profess hereafter. We profess Christianity, giving it 
 preference, from education or choice, to Paganism, Ju- 
 daism, Mahometanism or Deism. Also, from education 
 or choice, out of about 800 sects of professed Christians, 
 we have selected that particular branch of Presbyte- 
 rianism now known in North America by the name of 
 General Assembly Presbyterians. Every denomina- 
 tion of Christians makes an appeal, more or less direct, 
 to the Bible. Every Christian sect must say what the 
 Bible teaches, and on this interpretation they must risk 
 their salvation. They have a right, under their re- 
 sponsibility to God, to interpret liis word, and to adopt 
 their own mode of" explanation. Here their right of 
 explanation ends. Their creed, once expressed — that 
 is, their explanation of what the Bible teaches men to 
 believe and do — once adopted as a system of truth, is 
 their philosophy of the facts of the Bible, and further 
 explanation by them is inadmissible unless they intend to 
 change their creed. Admit them to explain the Bible 
 and thereby form a creed; then admit them to explain 
 their creed; and then admit them to explain that ex- 
 planation; and you have three creeds instead of one; 
 nay more, you may have twenty creeds under one de- 
 nomination, and every new expositor may call the ex- 
 planation of his predecessor or cotemporary stale and 
 worthless.
 
 16 ORIGINAL SERMONS. 
 
 Such a license as this, would destroy all Christian con- 
 fidence, distract all Christian societies, and put an end 
 to the legitimate use of creeds and confessions. I say, 
 then, a Confession of Faith, once formed, expresses, ac- 
 cording to the views of the framers and adopters, if they 
 be honest men, what the word of God teaches, and men 
 make and adopt a confession at the hazard of their 
 souls. If men see their creed is wrong, let them make 
 a better, but let them deny the former and not profess 
 to retain it while they make a new system by philoso- 
 phizing on the facts contained in the old one. When 
 we speak then of sound doctrine, or a form of sound 
 words, we mean the system of doctrine taught in the 
 holy scriptures, expressed in the language of our Confes- 
 sion of Faith. If there be any subject on which the 
 confession has said nothing, on that subject brethren of 
 the same denomination may be allowed kindly to differ 
 in opinion, but on every subject on which the Confes- 
 sion has spoken, they are bound to speak the same 
 things, to mind the same, that there be no division 
 among you. He then who corrupts the Christian 
 creed of the society to which he belongs, corrupts the 
 word of God, on the supposition that the society 
 holds the truth. He who perverts the Confession of 
 Faith of his own church perverts the doctrines of the 
 Bible. He who wrests it wrests the scriptures to his 
 own destruction. If «i confession be wrong, leave it? 
 and say in another, what ought to be believed and 
 practised; but wo to that man who says it is right, 
 and yet perverts it. I speak not this unadvisedly. 
 There is no sin, except the sin against the Holy Ghost, 
 80 great, as that of preaching " another gospel, which is 
 not another." It would draw down the curse of God
 
 METHODS OF PEACE. 
 
 17 
 
 upon an angel from heaven. Wo to that society which 
 frames or adopts an erroneous creed, and wo to that 
 man who professes one creed and preaches another. 
 He may possess the most splendid talents; he may wear 
 the brightest crown of human applause : but it were 
 better for him had he never been born. 
 
 Discipline stands intimately connected with doc- 
 trine. I am aware that church discipline is treated 
 with levity, and sometimes even with scorn. The cen- 
 sures of an ecclesiastical court are considered by many 
 as mere scarecrows to terrify the weak and ignorant. 
 What ideas have we of a kingdom? Is not Jesus Christ 
 our king? Is he not set upon the ho]y hill of Zion? 
 Has not an inspired apostle said to the subjects of this 
 kingdom, '' Obey them that have the rule over you, and 
 submit yourselves, for they watch for your souls as they 
 that must give account?" Can there be a kingdom 
 without laws, without penalties, without officers, with- 
 out subordination? The officers in the kingdom of our 
 Lord do not watch for men's bodies, to imprison or tor- 
 ture them; nor for their estates, to confiscate them: they 
 watch for their souls, and of their vigilance and fidelity 
 they must give account. The king of Zion has given 
 them power, whether it be believed or disbelieved; not 
 merely the power of teaching, exhorting, warning, re- 
 proving, and rebuking; but of suspending and excom- 
 municating the ignorant and scandalous. And what 
 they bind on earth is bound in heaven. The king rati- 
 fies every just decision. And wo to that man who 
 treats the disciphne of Christ's house with indifference ! 
 But disciphne should be exercised to promote peace- 
 exercised with prudence, patience, tenderness, affec- 
 tion, dehberation, solemnity, and without partiality.
 
 18 
 
 ORIGINAL SERMONS. 
 
 The promotion of the glory of God, in the salvation of 
 men, by preserving the peace and purity of the church, 
 is the blessed end of discipHne. And that discipline will 
 promote the greatest degree of peace which is exer- 
 cised with the greatest degree of love. Let the strong 
 bear the infirmities of the weak. Let the spiritual re- 
 store the tempted. And let the elders that rule well 
 be counted worthy of double honor. 
 
 But let discipline be neglected, because the task is ar- 
 duous, painful, and unpopular; let false teachers be en- 
 couraged, because there is an 'elective affinity' for error; 
 let conformity to the world be indulged on the plea of 
 mental cultivation, polite accomplishment, or innocent 
 amusement; let a lax church open its doors and become 
 an asylum for the offenders of a church more strict; let 
 a multitude of small churches be organized in the 
 neighborhood of each other, to gratify discontented 
 minorities, or answer party purposes: and there is an 
 end to peace. The waters of the troubled deep cannot 
 be more agitated by a tempest than will such a cor- 
 rupt society be disturbed by discord, debate, wrath, 
 strife, heresies, and even tumults. 
 
 6. Those who follow the things that moke for peace 
 must support the Bible cause. The Bible is God's 
 book. From it we learn our origin and our end. It 
 is designed by its author as the grand instrument of 
 peace. Bible Societies wear a peculiar aspect; an 
 aspect which it is impossible for Satan, with all his ar- 
 tifice, to imitate, pei-vert, or destroy. Union, purity, 
 and peace form a threefold cord not easily broken* 
 Sacrifices have been perverted, signs and wonders imi- 
 tated, the Urim and Thummim counterfeited. Mis- 
 Honary Societies, Tract Societies, Education Societies, 
 
 &
 
 METHODS OF PEACE. 19 
 
 Theological Seminaries, and Sabbath Schools, though 
 excellent institutions, may be, and some of them already 
 have been made, the unwilling instruments of propa- 
 gating the most fatal errors. And what good institu- 
 tion on earth has not been perverted or contaminated 
 by men of corrupt minds? I answer, Bible Societies. 
 These cannot be imitated, perverted, nor overthrown 
 by Satan and his ministers, transformed into an angel 
 of light and ministers of rigiiteousness. Bible Socie- 
 ties, pure in their principles, benevolent in their de- 
 signs — simple, sublime, and pow^erful in their operations, 
 are accomplishing by means what was once done by 
 miracle — the communication of the w^onderful w^orks 
 of God, to ever}^ man in his own tongue wherein he 
 was born. They have done more for the promotion of 
 peace in eighteen years, than w^as done before for 
 eighteen centuries. They form a point of union for 
 the philanthropist, the patriot, the philosopher, and 
 the Christian. A place where they can all meet with- 
 out light having fellowship with darkness, or Christ 
 holding concord w^ith Belial. They form an unfurled 
 banner, inscribed with love, around wdiich all Chris- 
 tians can assemble in peace. They form a deep-rooted, 
 towering, and flourishing tree, w^hose branches spread 
 over every clime, and whose leaves are for the healing 
 of the nations. 
 
 Ye lovers of order, ye friends of peace, ye promoters 
 of righteousness, cherish this lovely tree. Sit together 
 under its shadow^; partake of its pleasant fruits. O how 
 I long to see the happy day when the peace of God 
 shall reign in every heart, and the nations and churches 
 learn war no more. Come, thou blessed Prince of 
 peace, and cherish this lovelv tree.
 
 90 
 
 ORIGINAL SERMONS. 
 
 Here shed the lustre of thy fame ; 
 
 Diffuse thy grace abroad ; 
 Let distant nations learn thy name, 
 
 And own their sovereign Lord. 
 
 II. After what has been said, I have time to say but 
 little with regard to the motives which should excite lis 
 to follow after the things that make for peace. There 
 are however three leading motives which must operate 
 powerfully upon the heart of every good man. The 
 love of Christ, the command of Christ, the blessing of 
 Christ. Who can resist the Saviour's love? Who 
 can trifle with the Saviour's injunction? Who can 
 slight the Saviour's blessing? 
 
 Dear brethren, many of you are called in a particu- 
 lar manner to be ministers of reconciliation, messen- 
 gers of peace. It is your honor and felicity to pray 
 men, in Christ's stead, to be reconciled to God. In 
 order to fulfil your ministry, in order to promote peace, 
 you must buy the truth, and sell it not. You must strive 
 to know, and not shun to declare, " all the counsel of 
 God." 
 
 There are times when no voice should be silent, no 
 hand idle among the friends of orthodox principles. 
 They are bound by all that is dear in time, and all that 
 is solemn and glorious in eternity, at the hazard of re- 
 proach, and losses, and persecutions, to " display a ban- 
 ner of truth." Many corrupt the doctrines of the 
 gospel at the fountain head, and offer to perishing souls 
 a vain theory, and the mischiefs arising are greatly in- 
 creased by a zeal and liberality "not according to 
 knowledge." Some esteem the external order of the 
 house of God a matter of no importance, and hence 
 are continually intruding into our churches novelty and 
 innovation. Such a state of things with an intempe-
 
 METHODS OF PEA.CE. 
 
 21 
 
 rate pursuit of wealth — the relaxation of social ties — 
 the violence of political ferment — with the approach 
 of those fearful days which are coming upon the earth, 
 must grieve the godly, ensnare the unwary, stumble 
 the blind, multiply the profane, and instead of promot- 
 ing peace, spread discord, confusion, and every evil 
 work. And, brethren, will any of you hasten on this 
 work of desolation? Will any of you slumber on till 
 the midnight cry awake you ? Awake, arise, commence 
 this hour to follow the things that make for peace; and 
 who can tell what an extent of ruin you may, by the 
 blessing of God, avert from your own souls, your fami- 
 lies, your country, and from the church of God? The 
 means of success are placed at your disposal. The 
 subjects of faith "once delivered to the saints," and 
 the primitive practice of Christians, call for your unwa- 
 vering attention, not only on account of their intrinsic 
 value, but because they derive a new interest from " the 
 signs of the times." The precious, uncorrupted truth 
 of the gospel must be maintained, vindicated, and urged 
 upon the consciences of men. The ignorant must be 
 instructed, the timid encouraged, the lukewarm stimu- 
 lated, the unsound and incorrigible cut ofE_ All must 
 be taught to view, in a juster light than has been com- 
 mon, the nature, value, and importance of the Re- 
 deemer's institutions, which are placed' in, the church, 
 and must be conducted by the church; for his kingdom 
 is not of this world. All must be put on their guard 
 against the many "Antichrists," which, in various 
 shapes, are abroad in the world. They must be cau- 
 tioned against those "swelling words of vanity" and 
 "fair speeches^ of craft," by which they are in danger 
 of being led ia the paths of delusion. The foundation 
 
 2*
 
 32 ORIGINAL SERMONS* 
 
 of saving truth, the comely order of Zion, the costly 
 privileges of the church of God, vrhich he hath pur- 
 chased with his own hlood, must be explored and prac- 
 ticed, and possessed, and enjoyed. Men must be taught 
 in meekness and wisdom to give a "reason of the hope 
 that is in themselves," and a reason for their opposition 
 to the errors of others. They must be led to a better 
 knowledge of the holy scriptures, and be persuaded to 
 resort to those instructers who will "feed them with 
 knowledge and understanding;" to exert themselves 
 in the use of suitable means to procure a ministry of 
 able and faithful men, who will "rightly divide the 
 word of truth," "taking heed unto themselves and to 
 the doctrine," that they may both save themselves and 
 them who hear them; and in fine, they must consider 
 Christian families as the nurseries of the church on 
 earth, as the church on earth is the nursery of the 
 church in heaven; and thus be brought to bring up 
 youth in the "nurture and admonition of the Lord:" 
 and then we shall have peace ; then all will speak the 
 same things, and there will be no divisions among you. 
 "The work of righteousness will be peace, and the 
 effect of righteousness quietness and assurance forever."
 
 SERMON 11. 
 
 BY THE KEA". J. L. WII^OX, D. D. 
 
 THE CHARACTER OF MAN. 
 
 And yo'j bath he quickened, who were dead in trespasses and sins; wherein 
 in time past ye walked according to the course of this world, according to- 
 the Prince of the power of the air, the spirit that now worketh in the 
 children of disobedience ; among whom also we all had our conversation 
 in times past in tlie lusts of the flesh, fulfilling the desires of the flesh and 
 of the raind ; and were by nature the children of wrath, even as others, 
 
 Epu. ii. 1, 2, 3. 
 
 The condition of man is here painted, in shades of 
 ^darkness ichich may be felt,'"' The picture is drawn^ 
 the circumstances dehneated, bj the pencil of inspira- 
 tion. To be by nature children of u-ro//^, under the power 
 of Satan, habitual practitioners in vice, slaves to sinful 
 desires and lusts, dead in trespasses and sins, is a con- 
 dition of helpless depravity. And this condition would 
 be as hopeless as it is helpless, were it not that there is 
 One, who has life in himself, who quickens and raises 
 up whomsoever he will. John v. 21, 25. 
 
 Those whose condition is here described, may, per- 
 haps, in the pride and levity of their hearts, smile 
 at a seeming incongruity in our text. They may ask, 
 how can the dead walk and talk, and live in lusts? Let 
 such souls be once quickened^ and their smile of levity 
 will be changed into the most solemn inquiry. Acts 
 ii. 37. They will confess their deeds. Acts xix. 18, 
 They will own themselves by nature children of wrath* 
 Ps. Ii. 5. They will feel, that a condition of spiritual 
 death, which is the state of all unregenerated men, is 
 the very condition described in our text — dead in tres-
 
 24 ORIGINAL SERMONS. 
 
 passes and sins. Mat. viii. 2*2, 1 Tim. v. G, 1 John iii. 
 14. Compare Ephesians i. 19, 20, and ii. 5, 6, and 
 John V. 24. 
 
 It is not uncommon for the inspired writers, in pre- 
 senting several important topics, in a single sentence; 
 to place that first, in the order of words, which is last, 
 in the order of events; and sometimes that event, 
 which is first in the order of time, is last in the order 
 of description. Thus, in speaking of the power of 
 God, in connexion with the gospel, it is said, "Who 
 hath saved us, and called us with an holj calling, not 
 according to our works, but according to his own pur- 
 pose and grace, which was given us in Christ Jesus, 
 before the world began." 2 Tim. i. 9. Here, the 
 purpose of God, in Christ, for the salvation of sinners, 
 is first, in God's plan, but last, in the apostle's descrip- 
 tion. So in our text, the native character of man, Jirst 
 in the order of events, is placed last in the order of 
 language. 
 
 Therefore, in the discussion of the subject, the fol- 
 lowing method is proposed: 
 
 I. The Native Character of Man. Bi/ nature 
 children of wrath. 
 
 II. The Practical Character of Man. Dead in 
 sins, wherein ye walked. 
 
 III. The Renewed Character of Man* You hath 
 he quickened, who were dead. 
 
 I. We are to consider the native character- of man. 
 
 By character, I mean personal qualities, natural or 
 acquired. By native character, I mean, the temper 
 of mind, and disposition of soul, in which we are born; 
 and the natural inclination or tendency we have to any 
 particular course of conduct — qualities which precede
 
 THE CHARACTER OF MAN. 25 
 
 knowledge and conscience, which are neither imita- 
 tions nor the effects of example. A native place is the 
 place of one's birth. A native body is that substance, 
 all the members of which were written in God's book 
 and curiously fashioned, before one is brought into the 
 world. And a native character is the state, temper, 
 and disposition of mind in which any one is ushered 
 into life and brought upon the stage of action. This 
 character is antecedent to any moral conduct, in view 
 of obligation, arising from the knowledge of any law, 
 human or divine. Some, with great ingenuity, learn- 
 ing, and labor, have attempted to show that " by nature''^ 
 means custom. But the tenor of the scriptures and the 
 confessions of the pious incontestably prove that " by 
 nature'' signifies those innate propensities from which our 
 evil customs or practices flow, as feculent streams from 
 a corrupt fountain. The difference between nature and 
 practice lays the foundation for the twofold definition of 
 sin — " Sin is any want of conformity unto the law of 
 God, or any transgression of the law of God." To 
 come short of the glory of God, that is, to be unholy, is 
 sin (Rom. iii. 23) just as much as any actual transgres- 
 sion. 1 John iii. 4. 
 
 To be born under the guilt of Adam's first sin, en- 
 tirely destitute of that righteousness in which man was 
 created; with a nature so corrupted as to be "utterly 
 indisposed, disabled, and made opposite unto all that is 
 spiritually good, and wholly inclined to all evil, and 
 that continually," is a miniature picture of the native 
 character of man. This is '^ original sin. From this do 
 proceed all actual trangressions." Larger Catechism, 
 Ques. 22, 23, 24, 25, 26, and scripture proofs there. 
 
 It is asserted by some that a nature cannot be holy or
 
 S6 ORIGINAL SERMONS. 
 
 unholy.^ But this is assertion without proof. What is 
 a nature? A nature consists in the essential properties 
 of any existence which constitute it what it is; which 
 discriminate and distinguish that sort or species from 
 all others. The logical definition of a nature is not 
 different from that of a substance. It is that which con- 
 stitutes a thing or being what it is; and makes it differ 
 from another thing or being. Bread and a stone are 
 of different natures, and hence their different uses. A 
 dove and a vulture are of different natures: hence their 
 different propensities and customs. The same may be 
 said of the lamb and the lion, of a man and an angel. 
 
 When God created man ''ifprighf and formed him in 
 his " own image," one part of that image is particularly 
 specified to be "true holiness." Eph. iv. 24, and Lar. 
 Cat. Ques. 17. Holiness is not a single perfection of 
 God, as wisdom, power, goodness, justice, and truth 
 are single perfections; but holiness is essential to God's 
 nature, and pervades alibis perfections; hence Jehovah 
 is "glorious in holiness." But all created riatures may 
 change or be changed. God alone is immutable. 
 None but God can say, "I am Jehovah; I change not." 
 Water can be changed into wine. A stone can be 
 ma^e bread. But the wine would not remain water, 
 nor the bread continue a stone. These changes, in the 
 nature of things, if they take place, are produced by j 
 the direct agency and power of God. But when a j 
 holy angel changes into a devil, or a holy man into a i 
 sinner, the change from a holi/ to a sinful nature is pro- 
 duced by the departure of the creature from the i 
 creator when left to himself, that is, when left to the 
 freedom of his own will. 
 
 * Dr. Bcecher and Mr. Finney^
 
 THE CHARACTER OF MAN. 27 
 
 That the native character of man is what I have 
 stated, can he proven, 
 
 1. From a scriptural inquiry. "Who can hring a 
 clean thing out of an unclean? Not one." Joh xiv. 
 4. " This inquiry forms a decisive testimony that Job 
 believed in the doctrine of original sin,^^ When Eli- 
 phaz reproved Job for supposed impiety, he never dis- 
 puted the correctness of his views on this subject, but 
 consented to the doctrine in its full extent, by asking a 
 similar question, "what is man, that he should be 
 clean? And he which is born of a woman, that he 
 should be righteous?" Job xv. 14. Bildad, who also 
 disputed with Job, did not contradict him on this point, 
 but asked in his turn, "how can man be justified with 
 God ? or how can he be clean that is born of a woman ?" 
 Job XXV. 4. 
 
 There can be no propriety in these questions, no 
 truth in the doctrine they imply, if it were true, as 
 some now affirm, that "the nature of man is neither 
 holynoT unholy^'' that ^'ihejirst sin in every man could 
 be prevented by himself;" that "there is no sin but 
 what is ro/u7ifan/." These moderns in theology have 
 become wiser than the ancients! ! ! 
 
 2. That the native character of man is as has been 
 stated, is proven from one single exception to this gene- 
 ral doctrine of original sin, God manifest in flesh 
 forms this exception. It is affirmed that he was " born 
 of a woman;" that he was "holy and undefiled;" that 
 he took on him man's nature, with all the essential pro- 
 perties and innocent infirmities thereof, yet without 
 sin." Con. Faith, chap. viii. sec. 2, and proof texts 
 there. And to put a seal upon the lips of some modern 
 theorists, and prevent them from saying, " O very true,
 
 28 ORIGINAL SERMONS. 
 
 the Son of God was holy, in all his voluntary exercises; 
 but his nature^ like all other natures^ was neither holy nor 
 unholy f the celestial messenger said to Mary, "the 
 Holy Ghost shall come upon thee, and the power of the 
 Highest shall overshadow thee ; therefore also that holy 
 thing which shall be born of thee shall be called the Son 
 of God." Luke i. 35. It was not said that things which 
 is neither holy nor unholy, shall be born of thee, and 
 become holy by voluntary moral exercises; but that holy 
 THING which shall he horn of thee shall be called the Son 
 of God. That holy thing was no doubt a nature. We 
 know it was not " the nature of angels." It was the " Word 
 made flesh;" and by the power of the Highest brought 
 into the world holy. This single and only exception 
 forms a most conclusive argument in support of the 
 doctrine of original sin, as it is stated in the standards 
 of our church. 
 
 3. The native character of man is proven to be as 
 above stated, by the doctrine of the new birth. If the 
 nature of man was not depraved, if sin consisted only in 
 a series of wrong volitions and practices, in view of 
 known rules of duty; if, "to say of an accountable crea- 
 ture, that he is depraved by nature, is only to say, that, 
 rendered capable by his Maker of obedience, he diso- 
 beys from the commencement of his accountability;"* 
 then there is indeed great need of reformation, but no 
 need of regeneration. To talk of being " born of God," 
 "born of the Spirit," "created anew," "transformed 
 into the image of God," is very consistent with the 
 doctrine of a depraved nature, and the necessity of a 
 radical change, produced by supernatural agency; but 
 
 * Dr. Beecher.
 
 THE CHARACTER OF MAX. 
 
 29 
 
 all this is supremely absurd, if nothing is wrong but a 
 misdirection of our "capabihties." All that is to be 
 done in that case, is to induce the sinner to change his 
 "governing purpose,'' and thus "make himself a new 
 heart.-^'^ A.nd this he can do, for he "is rendered capa- 
 ble by his Maker of obedience," and "abihty to obey 
 is indispensable to moral obligation ;"*t and he "has 
 more power to love God than hate him;"J and there- 
 fore it is highly absurd to pray that " God would enable 
 sinners to repent and believe. "§ It may fairly be pre- 
 sumed that nothing could have induced so many learned 
 writers since the days of Pelagius to cherish such un- 
 scriptural opinions, but a strong desire to avoid the 
 docirine of original: sin, and the doctrine of regenera- 
 tion by the power of the Holy Ghost — two doctrines so 
 peculiarly offensive to the pride of the human heart. 
 
 4. The sanctification of Jeremiah and John befoi'e 
 they were born, proves the native character of man to 
 be as above described. Jer. i. 4, and Luke i. 15. 
 AYhat was the matter with them? These children, like 
 Esau and Jacob, "were not yet born, neither had done 
 Tood or evil.'' Rom. ix. 11. The period of their ac- 
 countability had not yet arrived; but God sanctified 
 them, and kept them alive, and kept them from sin, and 
 kept them for singular usefulness. They were not, 
 like the Son of God, without sin ; but they were sancti- 
 fied before they were born, and through life furnished 
 an evidence of supernatural grace, by their unfeigned 
 obedience. 
 
 God thus demonstrated that infants need regenerar 
 tion; that the Holy Spirit can operate upon them 
 
 ^ Finne3% f Dr. Beecher. % Rev. F. A. Ross. 
 
 § Dr. Skinner ajid Rev. E. Beecher. 
 
 3
 
 30 
 
 ORIGINAL SERMONS. 
 
 directly, without the use of means; and that if he did 
 save two, in this way, who lived long in his service 
 here on earth, he can save thousands, in the same way, 
 on whom " death passed" before they committed actual 
 transgression. Multitudes of infants have been sub- 
 jected to death, who had never broken any law "after 
 the similitude of Adam's transgression ;" that is, know- 
 ingly, wilfully, and dehberately. But God, who is rich 
 in mercy, has given us a comfortable hope, that "As 
 infants die in Adam without their own personal trans- 
 gression, so they will be saved in Christ without their 
 own personal exercise of faith in him; yet they must 
 be regenerated by the Holy Spirit."^ But if their 
 natures were neither holy nor unholy^ they could not be 
 fit for heaven nor hell. 
 
 If they were not lost, by the sin of the first Adam, 
 they cannot be saved by the righteousness of the 
 SECOND. If they did not fall by the breach of the 
 covenant of works, they cannot be raised by the fulfil- 
 ment of the covenant of grace. 
 
 But those who deny original sin, imputed and con- 
 veyed,! must deny also imputed righteousness,! in order 
 to appear consistent. Hence it is manifest that they 
 form a system different from that which is adopted by 
 the Presbyterian Church, and preach another gospel. 
 
 5. The native character of man, as above stated, is 
 proven by the confession of David and the declarations 
 of Christ. 
 
 David not only acknowledged his transgressions, but 
 
 his sin was ever before him. He as bitterly lamented 
 
 "Jf^hat he was conceived in sin and shapen in iniquity as 
 
 that he had sinned and done evil against heaven and 
 
 ♦ Con. F. ch. X sec. 3. t lb. ch. vi. sec. 3. X lb. ch. xi. sec. 1.
 
 THE CHARACTER OF MAN. 
 
 31 
 
 in the sight of God. Ps. H. 3 — 5. How different was 
 this from the language of those who declare "they 
 never repented nor will they ever repent for original 
 sin.*- What says our Lord? "A good tree cannot 
 bring forth evil fruit, neither can a corrupt tree bring 
 forth good fruit." It is perfectly fair to determine the 
 nature of the tree by the fruit that it bears. Change 
 the nature of the tree, and you change the fruit. If a 
 good tree cannot produce evil fruit, and if a corrupt tree 
 cannot bring forth good fruit, does it not follow that the 
 fruit of a tree neither good nor corrupt will be like the 
 tree itself, neither good nor evil ? Has this been the 
 case with the fruits produced by the human race? 
 Have their fruits been so harmless and useless as to 
 prove that the nature of the tree was neither holy nor 
 unholy? Have not all actual transgressions demon- 
 strated the original corruption of our whole nature?* 
 Let universal experience, observation, and the word of 
 God answer the question. 
 
 Having seen clearly, in the scriptures of truth, in the 
 conduct of all unregenerate men. in the peculiar purity 
 of the son of God, in the sanctitication of children 
 before they were bom, in the confessions of Job, Eli- 
 phaz, Bildad and David, in the illustration given by 
 Christ, and in the words of our text, that original sin 
 is the source of all actual sin; I must ask your atten- 
 tion to the next topic of discourse, viz: 
 
 II. The Practical Character of Max — Dead in 
 sifis, wherein ye walked, 
 
 A dead body is incapable of the pursuits of hfe. 
 Those objects which engross the attention of the living 
 are in vain presented to attract the notice of the dead. 
 
 * Con. Faith ch. vi. sec. 4.
 
 32 
 
 ORIGINAL SERMONS. 
 
 The senseless corpse, left to itself, possesses one uniform 
 tendency to decay. This tendency increases as decay 
 advances, with a rapidity equal to the increased velo- 
 city of a globe in motion on an inclined plane. But 
 let this body be embalmed, and decay is retarded. Let 
 the same body be animated, and it is sensitive. Let it 
 be restored to health, and it performs immediately the 
 ordinary functions of life. Light and darkness, beauty 
 and deformity, pleasure and pain, rest and toil, safety 
 and danger, are all perceived and felt, and all produce 
 their appropriate effects. Thus it is with sinful man. 
 While dead in sins, he is incapable of the pursuits and 
 pleasures of the godly. He has eyes, but sees not; ears, 
 but hears not; a heart, but understands not. The light 
 shines, but the darkness comprehendeth it not. The 
 deformity of sin and beauty of holiness are alike un- 
 perceived by him. The pains of the second death 
 and the pleasures of eternal life are alike unfelt and 
 unheededc The natural and habitual tendency of the 
 sinner is downward to perdition. The rolling ball 
 descends the declivity with no more rapidity towards 
 fie abyss, than the " dead in trespasses and sins" preci- 
 pitate to ruin. In a thousand ways he is checked and 
 hindered, and almost stopped in his progress to ruin, 
 like the embalmed body; but never, never does he per- 
 form the operations of spiritual life until " quickened 
 together with Christ, by God, who is rich in mercy." 
 Eph. ii. 4, 5, 6. 
 
 Nevertheless, it is evident from our text, and from 
 all experience, that men, dead, being under sentence 
 of death — dead, being exposed to eternal death — dead, 
 being as incapable of performing the operations of 
 spiritual life as a corpse is of animal actions — men, dead
 
 THE CHARACTER OF MAN. 33 
 
 in S171S, can "walk according to the course of this 
 world :" can act under the influence of " the spirit that 
 worketh in the children of disobedience;" can "have 
 their conversation in the lusts of the flesh;" can be en- 
 gaged in fulfilling the desires of the carnal mind. " To 
 be carnally minded is death." 
 
 The indubitable evidence of this death is insensi- 
 bility TO ETERNAL THINGS. To producc iustauccs for 
 proof and illustration, we need not select, from a world 
 in wickedness, the most rare specimens of vice. We 
 need not suppose wealth obtained by injustice, power 
 maintained by oppression, eloquence employed in se- 
 duction, treachery concealed under the mantle of piety? 
 or malice ending in murder. We only have to exhibit 
 souls drawn away from God by the enticements of the 
 world. Let us select, as one example, the man of 
 business. 
 
 Business, as opposed to idleness, assumes an honorable 
 appearance. The man of business, contrasted with the 
 man of dissipation, feels the dignity of his own pursuits, 
 and exults in a fair and natural consciousness of compa- 
 rative merit. The sober air of business resembles the 
 garb of sanctity. Diligence, industry, saving of time, 
 order, patience, self-denial, all necessary to success in 
 business, are the very habits of morality. But habits of 
 morality, without the true principles of piety, are like the 
 body without the spirit— f/ear/. The man of the world, 
 engrossed in business, forgets God,forgets eternal things, 
 neglects the "great salvation," heaps up riches to 
 indulge his lusts, and labors for heirs who are, too fre- 
 quently, ruined by their inheritance. The uncertainty 
 of human hfe leads him to be exact in his contracts and 
 regular in his accounts, and to risk nothing but his 
 own soul, on the precarious tenure of earthly existence.
 
 34 ORIGir^AL SERMONS. 
 
 Under the spirit of the world, his time, talents, and 
 affections arc all absorbed by earthly things, and his 
 chief happiness consists in expectations of greater 
 wealth. All this industry, sobriety, punctuality, and 
 economy exhibit a fearful example of that insensibility 
 to eternal things, which places the man of business 
 among the "dead in trespasses and sins." How does 
 this man spend the Lord's da^s — the holy Sabbaths ? 
 Unless he engage in his usual pursuits of life, or seek 
 relief by company and amusements, are they not days 
 of dulness to his soul and sluggishness to his body? 
 Are not the ministry of reconciliation and the means of 
 eternal life "dull decencies" and "shadowy forms" to 
 him? I^ook at him in the house of God; for he some- 
 times there appears; can you believe him the same 
 man whom yesterday you saw on his farm, in his shop, 
 or behind the counter? His whole soul was then 
 awake, his energies were vigorously employed, his 
 capacities had objects, worthy, in his esteem, of their 
 highest efforts. Yesterday he breathed his native air, 
 beheld "the brilliant images of earth's gay glory" play 
 before his vivid imagination; and heart and soul, and 
 mind and strength were passionate devotees at the 
 shrine of Mammon. To-day he slumbers. It is the 
 Lord's day. The Bible, to him, is cheerless as the 
 desert; the Saviour, a root out of dry ground; the 
 sermon, a glass before the face of a natural man; 
 he goeth away, and "straightway forgetteth what 
 manner of man he was." The doctrines of origi- 
 nal sin, actual transgression, the incarnation of God's 
 eternal son, the one sacrifice of Jesus Christ for our 
 reconciliation to God, the resurrection for our justifica- 
 tion, the ascension and exaltation of our great high 
 priest, for our encouragement; the renewing, sanctify-
 
 THE CHARACTER OF MAN. 35 
 
 ing, and consoling power of the Holy Ghost, for our 
 salvation; the faith, repentance, humility, and holiness 
 required by the gospel, as evidences of our being 
 fruitful branches united to the true vine; the rewards of 
 the righteous, and eternal damnation of the wicked, 
 are unintelligible mysteries, to the worldly man, whose 
 heart is choked with the cares of avarice, the deceitful- 
 ness of riches and the lust of other things; he is "dead 
 in trespasses and sins." 
 
 Take another example. The man of pleasure. . The 
 scriptures declare that "she who liveth in pleasure, is 
 dead while she liveth." This is as true of men as of 
 women. Pursuits of carnal gratification are as destruc- 
 tive of the principles as they are opposed to the spirit 
 of piety. A round of fashionable entertainments, how- 
 ever harmless in the eyes of the world, clearly demon- 
 strate an insensibilily to eternal things. Alienated from 
 God, disgusted with holiness, unfitted for heaven, life is 
 spent " after the course of this world, according to the 
 spirit that now worketh in the children of disobedience, 
 among whom also we all had our conversation, in times 
 past, in the lusts of our flesh." " Lovers of pleasure 
 more than lovers of God" are classed in the blackest 
 list of offenders, to whom God says, "Ye have lived in 
 pleasure on the earth, and been wanton; ye have nou- 
 rished your hearts as in the day of slaughter;" yet 
 these are so dead in sins, so insensible to the doom that 
 awaits the hypocrite, " when God shall take away his 
 soul," that not a few assume a ''form of godliness," but 
 deny " the power,'''' 
 
 The man of business deludes himself by a compari- 
 son with the man of pleasure. The comparison is, in 
 some respects, just; but the inference is erroneous.
 
 3b original sermons. 
 
 One has a lawful calling; the other pursues forhiddeti 
 objects. One is industrious; the other worse than idle. 
 One is frugal; the other prodigal. One is sober; the 
 Other, a reveller. Thus they differ. Yet they are 
 Rlike. Both walk after the course of this world. Both 
 fulfil the lusts of the flesh and of the mind. Both neg- 
 lect the "great salvation." Both are void of the spirit 
 of Christ. Thus they are alike. And yet they differ. 
 The man of pleasure can hardly believe himself right; 
 the man of business can scarcely think himself wrong. 
 The man of pleasure hurries on, without calculation, as 
 appetite leads or passion propels; the man of business 
 makes due calculation for every thing but heaven, and 
 tlius shows himself insensible to the gain or loss of his 
 immortal soul. 
 
 The prophet Ezekiel once saw " the whole house of 
 Israel," as a valley of dry bones. They were very 
 many and very dry. No "human ability" to unite 
 bone to bone, and make themselves stand up. No 
 "self-determining power" to cover their ghastly skele- 
 tons, with all the wonderful, commingled organizations, 
 essential to human forms. No "governing purpose," to 
 bring the "breath of life" into their own dead carcasses. 
 Decid they were, and dead they must ever remain, 
 unless the life-giving God quicken them. A just em- 
 blem of our whole race, in their native and practical 
 characters. The whole house of Israel was made up 
 of individuals who were living, and walking, and talk- 
 ing after the course of this world; but dead while they 
 lived; insensible to their present condition, indifferent 
 to the possession and enjoyment of spiritual and eternal 
 life. Can they live? Lord thou knowest. What 
 must be done? Say, "O ye dry bones, hear the word 
 of the Lord." "For this cause was the gospel preached
 
 THE CHARACTER OF MAN. 37 
 
 to them that were dead^ that they might be judged 
 according to men in the flesh, hut live according to 
 God in the spirit." 1 Pet. iv. 6. I shall now consider, 
 
 III. The Renewed Character of Man. You hath 
 he quickened^ zvho were dead in sins wherein ye walked, 
 
 "When Ezekiel, as he was commanded, prophesied to 
 the dry bones, there was a noise and a shaking, "bone 
 came to his bone." And "lo, sinews and flesh came 
 upon them and skin covered them." When he prophe- 
 sied to the wind, as he was commanded, "breath came 
 into them; and they lived, and stood up upon their feet^ 
 an exceeding great army." 
 
 Thus it is when the gospel is preached according to 
 the command of its divine author. "God, who is rich 
 in mercy, for the great love wherewith he loved us, 
 hath quickened us when we were dead in sins." Thus 
 there is formed by the power of God a 7iezD character in 
 man. In the language of the word of God, the man is 
 a. "new creatureJ''' "If any man be in Christ, he is a 
 new creature: old things are passed away; behold, all 
 things are become new." 2 Cor. v. 17. 
 
 The power to create belongs to God alone. The 
 adoring intelligences cast their crowns before the 
 throne of Hi3i "who liveth for ever and ever," saying, 
 "Thou art worthy, O Lord, to receive glory, honor, 
 and power; for thou hast created all things, and for thy 
 pleasure they are and were created." Rev. iv. 11. 
 
 1. To create is to bring into being or existence some- 
 thing that before had no existence. "In the begin- 
 ning God created t\ie heaven and the earth." Gen. i. 1. 
 
 2. To create is to change the form, or state, or situar 
 tion of matter, which cannot change itself, and requires 
 as great power as to make it exist at first. "And God
 
 88 
 
 ORIGINAL SERMONS* 
 
 created great whales, which the waters brought forth 
 abundantly, &c. Gen. i. 21. "God created man — and 
 tlie Lord God formed man of the dust of the ground." 
 Gen. i. 27. Compare ii. 7. "And the rib, which the 
 Lord God had taken from man, made he a woman." 
 Genesis ii. 22. 
 
 3. To create means also to bring about the miraculous 
 conception, and produce the mysterious person, of God 
 manifested in flesh. "The Lord hath c^^eated a new 
 thing in the earth, a woman shall compass a man!" 
 Jeremiah xxxi. 22. 
 
 4. To create is to give and work saving grace in the 
 ruined children of the first Adam, in whom they died^ 
 by uniting them to Christ, the second Adam, in whom 
 
 all true believers live. " God when we'"' — (Paul 
 
 and other true Christians) — "when we were dead in 
 sins^ hath quickened us together with Christ." " For 
 we are his workmanship^ created in Christ Jesus unto 
 good works." Eph. ii. 4, 5, 10. 
 
 5. To create is to cleanse the heart of a servant of 
 God from remaining corruption, by the power of the 
 Holy Spirit. " Create in me a clean heart, and renew 
 a right spirit within me. Take not thy Holy Spirit 
 from me. Ps. 1. 10, 11. 
 
 I know of no sixth definition to the word create. 
 All these prove that to create is the prerogative of 
 God. The fourth and fifth definitions apply to the 
 subject before us, and suggest to our minds the follow- 
 ing facts. 
 
 1. The renewed character of man evinces a great 
 change. Men sometimes undergo political, commer^ 
 cial, physical, and mental changes which are remarkr 
 eible and very great. Joseph passed very rapidly
 
 THE CHARACTER OF MAN. 39 
 
 from the dungeon to the palace; Job, from a state of 
 great affluence to a condition of poverty; Lazarus, 
 from being a putrid corpse, was instantly restored to 
 life and health; and Legion, in a moment, sat down at 
 the feet of Christ, clothed and in his right mind* 
 These changes, whatever might have been the second 
 causes, or whatever might have been the passive or 
 active condition of those who passed through them, are 
 ascribed to the power of God, but not called creations. 
 They are changes wrought in the conditions of meny 
 all of which might be accomplished without the crea- 
 tion of a new hearty without the production of a 7iew 
 character. If Joseph, Job, Lazarus, and Legion were 
 among the people which the Lord hath '''created for his 
 praise," ''•created for his glory," then they had under- 
 gone a change of character distinct from and far supe- 
 rior to the changes above specified. Psalm cii. 18» 
 Compare Isa. xliii. 6, 7. 
 
 2. The renewed character of man is produced by the 
 immediate power of God. Those who are created 
 anew in Christ Jesus unto good works, receive Christ, 
 believe on his name, and walk in him. These are 
 voluntary exercises, which exhibit a new character; 
 but what took place before these exercises? The 
 persons "were born, not of blood, nor of the will 
 of the flesh, nor of the will of man, but of God." 
 John i. 12, 13. 
 
 A^ot of blood. Not by descent from pious parents; 
 for sin, not holiness, is conveyed by ordinary genera- 
 tion; not by the typical sacrifices, for the blood of 
 slain beasts could not purge the conscience from dead 
 works to serve the living God; not by the blood of the 
 cross, for that was shed to reconcile things in heaven
 
 40 
 
 ORIGINAL SERMONS. 
 
 and things on earth, and not to change the hearts 
 of either party. 
 
 JVor of the will of the fesh. Not born by the " go- 
 verning purpose" of the whole corrupt nature oi 
 man. "For when we were in the fesh^ — a conditions 
 of native character, — " the motions of sins, which were byj 
 the law, did work in our members," not to regenerate] 
 us, but "to bring forth fruit unto death." For "they 
 that are in the Jiesh^'' " cannot please God." Romans 
 vii. 5, viii. 8, 13. 
 
 JVor of the will of man, "A natural man, being 
 altogether averse from that which is good, and dead in 
 sin, has no will to any spiritual good, accompanying 
 salvation, and no strength to convert himself, nor pre- 
 pare himself for conversion, but on the contrary 
 chooses evil continually. The natural man receiveth 
 not the things of the Spirit of God; neither can he 
 know them." "No man can come to me (Christ) 
 except the Father who hath sent me draw him." John 
 vi. 44, 1 Cor. ii. 14, Con. F. ch. ix. sec. 3. 
 
 But were horn of God, Whatever be the means 
 and subordinate agents employed, God is the imme- 
 diate and only efficient agent. "That which is born 
 of the spirit is spirit." "And you, being dead in your 
 sins and the uncircumcision of your flesh," (an unre- 
 newed heart,) " hath he quickened together with him," 
 (Christ,) "having forgiven you all trespasses." "Not 
 by works of righteousness which we have done, but 
 according to his mercy he saved us, by the washing of 
 regeneration, and renewing of the Holy Ghost; that 
 being justified by his grace, we should be made heirs 
 according to " the hope of eternal life." John iii. 6^ 
 Col. iii. 13, Tit. iii. 5, 7, Con. F. ch. x. sect 1? 2.
 
 THE CHARACTER OF MAN. 41 
 
 3. The renewed character of man is the evidence of 
 a mysterious change. "The wind hloweth where it 
 listeth, and thou hearest the sound thereof, but canst 
 not tell whence it cometh, and whither it goeth; so is 
 every one that is born of the spirit." John iii. 8. 
 - Those who discard mystery in religion must reject 
 the Bible ; those who discard mystery in nature must 
 reject the book of creation; those who discard mystery 
 in theology must reject God. " Who by searching can 
 find out God? Who can know the Almighty to 
 perfection ?" 
 
 4. The renewed character of man is inseparable from 
 good motives and right volitions. " Thy people shall 
 be willing in the day of thy power, in the beauties of 
 holiness." Ps. ex. 3. "I delight in the law cf God, 
 after the inward man." Rom. vii. 22. "I was not 
 disobedient unto the heavenly vision." Acts xxvi. 19. 
 *'To will is present with me." They who are in 
 Christ Jesus "walk not after the flesh, but after the 
 spirit." "It is God that worketh in you both to will 
 and to do of his good pleasure." Yet by reason of 
 remaining corruption, the will is not made immutably 
 free to good alone till the saint shall arrive in a state of 
 glory. Con. F. ch. ix. sec. 4, 5, and proofs there. 
 
 5. The renewed character of man is formed after the 
 most perfect model, agreeably to an eternal purpose, 
 and for the brightest illustration of God's glory. 
 
 At first man was created in the image of God. By 
 «in that image was lost. In the renewed character that 
 image is restored. "Ye put off concerning the former 
 conversation the old man, which is corrupt according 
 to the deceitful lusts; and be renewed in the spirit of 
 your mind; and put on the new man, which after God 
 
 4
 
 42 ORIGINAL SERMONS. 
 
 IS created in righteousness and true holiness; which is 
 renewed in knowledge after the image of him that 
 created him." Eph. iv. 24, and Col. iii. 10. 
 
 The formation of this new character was decided 
 in the election of grace. " Whom he did foreknow he 
 also did predestinate to be conformed to the image of 
 his son." This is the best model. Rom. viii. 28. 
 "Elect, according to the foreknowledge of God the 
 Father, through sanctification of the spirit, unto obe- 
 dience and sprinkling of the blood of Jesus Christ." 
 i Pet. i. 2. " Blessed be the God and Father of our 
 Lord Jesus Christ, who hath chosen us in him, before 
 the foundation of the world, that we should be hol^ and 
 without blame before him in love; having predestinated 
 us unto the adoption of children by Jesus Christ to 
 himself, according to the good pleasure of his will, to 
 the praise of the glory of his grace; being predesti- 
 nated according to the purpose of him who worketh all 
 things after the counsel of his own will." Eph. i. 3 — 12. 
 
 The formation of this 7iew character is begun in rege- 
 neration. "The first man is of the earth, earthy; 
 the second man is the Lord from heaven. As we have 
 borne the image of the earthy, we shall also bear the 
 image of the heavenly." 1 Cor. xv. 47, 48. " We all 
 with open face beholding as in a glass the glory of the 
 Lord are changed into the same image from glory to 
 glory, as by the spirit of the Lord. For God, who com- 
 manded the light to shine out of darkness, hath shined 
 in our hearts, to give the light of the knowledge of the 
 glory of God in the face of Jesus Christ." 2 Corin- 
 thians iii. 18 and iv. 6. 
 
 The formation of this nerv character is carried on by 
 the power of God in the perseverance of the saints.
 
 THE CHARACTER OF MAX. 
 
 43 
 
 "'Being confident of this very thing, that he that hath 
 begun a good work in you will perform it until the day 
 of Jesus Christ." Phil. i. 6. " If when -^e were ene- 
 mies, we were reconciled to God by the death of his 
 Son; much more, being reconciled, we shall be saved 
 by his life.-^ Rom. v. 10. " Because I live ye shall live 
 also."' John xiv. 19. "Kept by the power of God, 
 through faith unto salvation, ready to be revealed in the 
 last time." 1 Pet. i. 5. 
 
 The formation of this new cliaracicr was intended 
 by Christ when he gave his life a ransom for many. 
 Mat. XX. 28. " Who gave himself for us, that he might 
 redeem us from all iniquity, and purify unto himself a 
 peculiar people, zealous of good works." Tit. ii. 14. 
 " Christ loved the church and gave himself for it, that 
 he might sanctify and cleanse it; that he might present 
 it to himself a glorious church, not having spot or wrin- 
 kle, or any such thing; but that it should be holy and 
 without blemish.'' Eph. v. 25 — 27. "Lo, I come to 
 do thy icill, O God;" "by the which 217"// we are sancti- 
 tied by the oflfering of the body of Jesus Christ oncc,^^ 
 "For by one offering he hath perfected forever them 
 that are sanctified." "Wherefore the Holy Ghost is a 
 witness to us." " Their sins and iniquities will I remem- 
 ber no more." " Now where remission of these is, there 
 is no more offering for sin." Hebrews x. 9, 10, 
 14, 15, 17, 18. 
 
 This 7iezv character is formed by the use of means 
 and subordinate agents. 
 
 Means are God's ordinances — liis word, sacraments, 
 prayer, and whatever he has commanded to be said or 
 done. Agents are men and angels, sent to "minister to 
 those who shall be heirs of salvation." " And he save —
 
 M 
 
 ORIGINAL SERMONS. 
 
 apostles — prophets — evangelists — pastors — teachers — 
 helps — governments — for the perfecting of the saints, 
 for the work of the ministry, for the edifying of the 
 hody of Christ, till we all come in the unity of the faith, 
 and of the knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the fulness of 
 Christ." Eph. iv. 11, 12, 13. Compare 1 Cor. xii. 
 27, 28, and Lar. Cat. Q. 154, 155, and proofs there. 
 
 6. The formation of this new character is for the 
 highest glory of God. On this point we have the tes- 
 timony of the angels at the hirth of Christ. " Glory to 
 God in the highest, and on earth peace, good will to 
 men." Luke ii. 14. The testimony of Paul — "Unto 
 me, who am less than the least of all saints is this grace 
 given, that I should preach among the Gentiles the 
 unsearchable riches of Christ." " And to make all men 
 see what is the fellowship of the mystery which, from 
 the beginning of the world hath been hid in God, who 
 created all things by Jesus Christ, to the intent that 
 now unto the principalities and powers in heavenly 
 places might be made known by the Church, the mani- 
 fold wisdom of God, according to the eternal purpose 
 which he purposed in Christ Jesus our Lord, by whom 
 we have boldness and access with confidence, by the 
 faith of him." Eph. iii. 8—12. The testimony of all 
 the heavenly hosts, and the redeemed in glory. "And 
 they sung a new song, saying, thou art worthy to take 
 the book, and to 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 nation; and 
 hast made us unto our God kings and priests; and we 
 shall reign on the earth. And I beheld, and I heard 
 the voice of many angels round about the throne, and
 
 THE CHARACTER OP MAN. 45 
 
 the living creatures, and the elders; and the number of 
 them was ten thousand times ten thousand and thou- 
 sands of thousands; 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. And every creature which is in heaven, and 
 on the earth, and under the earth, and such as are in 
 the sea, and all that are in them, heard I saying. Bless- 
 ing, and honor, and glory, and power, be unto him that 
 sitteth upon the throne, and unto the Lamb, for ever 
 and ever." Rev. v. 5 — 13. "After this I beheld, and 
 lo, a great multitude, which no man could number, of 
 all nations, and kindreds, and people, and tongues, 
 stood before the throne and before the Lamb, clothed 
 with white robes, and palms in their hands, and cried 
 with a loud voice, saying, salvation to our God, which 
 sitteth upon the throne and unto the Lamb. And all 
 the angels stood round about the throne, and about the 
 elders, and the four living creatures, and fell before the 
 tiirone on their faces, and worshipped God, saying, 
 Amen : Blessing, and glory, and wisdom, and thanks- 
 giving, and honor, and power and might, be unto our 
 God, for ever and ever, Amen/' Rev. vii. 9 — 12. 
 
 4*
 
 SERMON III. 
 
 BY THE REVEREND SAYRS GAZLAY. 
 
 THE WAY OF SALVATION. 
 
 For what the law could not do in that it was weak through the flesh, God,, 
 sending his own Son in the likeness of sinf 1 flesh, and for sin condemned 
 sin in the flesh ; that the righteousness of the law might be fulfilled in us, 
 who walk not after the flesh, but after the spirit. Ro.m. viii. 3, 4. 
 
 There are radical principles in the gospel, in which 
 its glory and excellency peculiarly consist. They are 
 those which, in the greatest degree, chafe and mortify 
 human pride; therefore they are most impugned by 
 men: for they require such an exercise of humility, 
 such an implicit deference to the sovereign prerogative 
 of God, such an acknowledgment of our ignorance, that 
 it is difficult for our proud hearts to yield. The lofti- 
 ness of man does not easily bow so low as to feel the 
 power of the humbling truth, that we are of yesterday, 
 and know nothing; that our apprehension of divine 
 things is as far below God's views as the earth is below 
 the heavens. 
 
 In the passage of scripture now proposed for investi- 
 gation, some of these principles are contained, as the 
 helpless condition of lost sinners, and the doctrines of 
 mcarnation, imputation, and justification. 
 
 Since God is holy, it must necessarily be, that he 
 exercise holiness in all his works. Here is the origin 
 of the moral law. The holiness which it requires of 
 fallen angels and of elect angels, of fallen man and of 
 man before the fall, is the same ; not because the coa-
 
 THE WAY OF SALVATION. 47 
 
 dition of these subjects is the same: for it is not so; but 
 because God is the same. He cannot deny himself. 
 
 The hoHness of the moral law, the strictness of its 
 requirements, its inflexibility, all demonstrate so much 
 of the divine character and glory, as it is written. The 
 righteousness of God^ — being witnesjsed by the law and the 
 prophets. Holiness is right and good in its own nature; 
 therefore God, being good, dwells in perfect happiness. 
 As happiness without holiness is impossible, therefore to 
 seek the happiness of creatures is to require them to 
 be holy. The infinite benevolence of the divine nature 
 made it certain that he would desire the happiness, the 
 best good of his creatures: the Lord is good unto all; 
 acnd his tender mercies are over all his works. The 
 perfect and universal holiness of the moral law is there- 
 fore the necessary and unavoidable result of the divine 
 perfections. There is here nothing arbitrary; it could 
 not have been otherwise v/ithout infringing upon the 
 divine perfections and glory. Had the moral law 
 yielded any thing, in its strictness, to the weakness and 
 condition of fallen man, it would have made its author 
 the minister of sin, and then the law had not witnessed 
 the righteousness of God, nor been a transcript of his 
 moral character; and then the requirements of the law 
 would have been based on something besides the divine 
 character, as be ye imperfect, because ye cannot do 
 the things that ye would; and not, Be ye holy; for 
 I am holy. 
 
 Giving laws to regulate society and promote the ^ 
 welfare of an empire, is a royal prerogative, which no 
 king has omitted to exercise. The welfare of commuV 
 nity so depends upon it, that it would not manifest i 
 benevolent regard to the good of subjects, to omit \L
 
 48 ORIGINAL SERMONS. 
 
 All civil governments and all heads of families furnish' 
 examples of this principle in government. If it per- 
 tains to the head of a family to regulate his house, and 
 to a king to give laws to his empire for the general 
 good, then two things are evident; God has given a 
 law, expressing his will to men; and he has done per- 
 fectly right in all the holy requirements of the moral 
 code. The infidel cannot suppose that the holy and 
 Benevolont sovereign of all worlds would look on all 
 the cruelty, injustice, and depravity, which the world 
 of men exhibits, and sit a silent spectator of the wicked- 
 ness and misery. If it be admitted that a father will 
 command and regulate his family, and a king his em- 
 pire, can it be doubted that God would do as much for 
 his kingdom? He has infinite benevolence, and there- 
 fore in faithfulness to the welfare of his kingdom, and 
 in kindness to us, he has blessed us with the instruc- 
 tions and solemn sanctions of the moral law. 
 
 God is as holy as he requires us to be: all his ways 
 and thoughts are in perfect accordance with that holi- 
 ness which he requires of his creatures. When man 
 came from the hand of his creator, he was upright; he 
 was holy.; and therefore able to render entire holy 
 obedience to his Creator. Now he is a fallen creature, 
 and as no one can lawfully take an advantage from his 
 own wrong, his accountability remains unimpaired. 
 Since the fall, human nature is depraved; and were hy 
 nature the children of wrath: not by actions and con- 
 duct only are men children of wrath; but they are ^ 
 hy nature^ g'lilty, sinful, and under the wrath of God 
 and the curse of his holy law. The carnal mind which 
 ve all have by nature, is enmity against God. It is so 
 before we are aware of it, before we know the require-
 
 THE WAY OF SALVATION. 49 
 
 ments of the law. After we obtain that knowledge, 
 it is too late to avoid the curse; for it will rest upon us, 
 even if afterwards we should render continued perfect 
 obedience: for the man who has once committed theft 
 in violation of the civil law, never can be justified bj 
 that law which he has broken, bj offending no more. 
 But no man, perceiving his depravity, can avoid the 
 evil to which his nature is prone; whatever efforts he 
 may make in his own strength, still sin dwells in him. 
 This is proved by the universal experience of fallen 
 man, and by the testimony of scripture; there is not a 
 just man upon earthy that doeth good, and sinneth not — 
 when I would do good, evil is present with me — ye cannot 
 do the things that yt would. That sin can pertain to our 
 nature or conduct before we are aware, or before we 
 have knowledge of moral obligation, is made evident 
 by what is taught respecting the sin of ignorance: he 
 that did not know his master's will, .must notwithstand^ 
 ing be beaten. 
 
 The impossibility of a fallen creature's being justi- 
 fied by works, or by any obedience which he can • 
 render to the moral law, is what the apostle intends by 
 what the laze could not do, in that it was zveak through the 
 Jiesh, That this is the meaning, is evident from the 
 fact, that Jesus came and suffered, to effect the justifi- 
 cation of sinners, which was the thing that the law 
 could not do. If this object could possibly have been 
 effected by the law, Christ need not have come and 
 suffered; and if it need not have been done, then it 
 would not: for it is inadmissible that God would do that 
 which was needless: therefore the meaning is clear, as 
 it is written; if there had been a law given zvhich could 
 have given life, verily righteousness should have been by
 
 50 ORIGINAL SERMONS. 
 
 the Ia7L'. It is further evident that this is the apostle's 
 meaning, from an evidently parallel passage in a ser- 
 mon from the lips of the same apostle, recorded Acts 
 xiii. 39: And hy him all that believe are justijied from 
 all things, from which ye could not he justified hy the 
 law of Moses, 
 
 A righteousness was required for the sinner's justifi- 
 cation, which, in his fallen state, he could not render: 
 for it was one which answered all the demands of the 
 law — every jot and tittle. Such a righteousness was 
 out of his power; yet the curse of the righteous law 
 rested upon him, and doomed him to death. For as 
 many as are of the works of the lazv, are under the curse* 
 A righteousness which an infinitely holy God could 
 accept, must have been perfect. This, which could 
 not be effected under the law, is effected under the 
 gospel: For the laiv made nothing perfect; hut the bring- 
 ing in of a better hope did. 
 
 The justice of God is a precious and glorious attri- 
 bute, for which all holy creatures love and adore him. 
 If any one of his perfections be more precious and 
 glorious than another, it may be supposed that it is this. 
 What would save the character of a public man or 
 private citizen, who should give evidence that he was 
 unjust? He might be generous and charitable; but if 
 he defrauded others to bestow alms upon the needy, his 
 character would wear a stain. If the atonement had 
 not been made, no sinner could have been saved, unless 
 God had given up his holiness, violated justice, and 
 become mutable; which are imj)ossible: for God is 
 holy and without shadow of turning. 
 
 Here perhaps the objector will ask. How is it con- 
 sistent with justice for God to require, as a condition
 
 THE WAY OP SALVATION. 51 
 
 of justification, a righteousness beyond what the sinner 
 himself is able to render? It may be replied, the facts 
 are before us. God would not unnecessarily subject 
 his beloved son to the curse of the law. The objection 
 implies that he has done so. It is too late to inquire, 
 how it is consistent with justice for God to require a 
 righteousness for justification, which the sinner is every 
 Way unable to render; God has done it, and has de- 
 clared the fact. If we are not satisfied with his 
 righteous judgment, we have cause to tremble. It is 
 consistent, however, with divine justice, just as it is in 
 the case of fallen angels, who suffer the curse of 
 eternal death; because there is no way in which they 
 can be justified. Neither nature nor grace, law nor 
 gospel affords any method by which it is possible; yet 
 God is just in their treatment. 
 
 It is consistent for God to have made that require- 
 ment, just as it will be eternally consistent for lost sin- 
 ners to remain under eternal death, because there will 
 be no way possible by which they can escape from it, 
 or give to God a ransom for their souls. When their 
 inability shall render their punishment unjust, we may 
 expect a new revelation. 
 
 It is consistent with divine justice, just as it is con- 
 sistent with civil justice, to sentence a murderer to the 
 penalty, and bind him to its unavoidable execution; 
 because he cannot do any thing which will repair the 
 breach of the law, or ransom himself from its demands. 
 Will we deny to Jehovah the prerogative which we 
 claim for man? 
 
 It is consistent wit^ divine justice; because that jus- 
 tice, being infinite and perfect, cannot be satisfied with 
 ■any obedience of the sinner that is not perfect and
 
 52 ORIGINAL SERMONS. 
 
 entire. Nothing less can be accepted without a viola- 
 tion of justice, which is injustice. Our being sinners 
 and obnoxious to the penalty of the law, is a fact which 
 cannot be affected by our inability to work out a justi- 
 fying righteousness; otherwise we run into the absurdity, 
 tliat if a sinner cannot render himself holy from his 
 earliest being, so as to fulfil all the requirements of the 
 law, then, as he is not accountable, he is holy; he does 
 fulfil all those requirements; justice is satisfied; God 
 must save him, and save him too from nothing: for if his 
 condemnation would be unjust, then there is no con- 
 demnation upon him. 
 
 It seems that no doubt need to embarrass the mind 
 of any one upon this subject: for it is a universally 
 acknowledged maxim, that the violator of law is held 
 and bound to the penalty; if this be not consistent with 
 justice, then all law is injustice. 
 
 The inefficiency of the law to bring sinners to justifi- 
 cation, is not deducible from any fault in the law, but 
 is deducible entirely from our corrupt, fleshly, or carnal 
 nature — The law was weak through ihefiesh. The term 
 ''flesh," in the scriptures, when used in reference to 
 the natural condition of sinners, means their corrupt 
 nature. For when we were in the flesh, the motions of 
 sins which were by the law, did work in our members, 
 to bring forth fruit unto death. So then, they that are 
 in the flesh, cannot please God. The law was ineffi- 
 cient, from the state that sinners were in — depraved 
 and condemned. The law could not raise that con- 
 demnation. The sinner was condemned already; be- 
 cause he was a sinner. God hath included all under 
 s-in, in that all have sinned. We were born sinners; 
 born under the wrath of God — and were by nature the
 
 THE WAY OF SALVATION'. 
 
 53 
 
 children of wrath. Sin entered our hearts ere we were 
 aware of it, and defiled us, and brought the curse upon 
 us. We are degenerate plants of a strange vine; by 
 nature the children of wrath; man is born as a wild 
 ass's coh; the wicked are estranged from the womb; 
 who can bring a clean thing out of an unclean? How 
 can he be clean that is born of a woman ? Adam begat 
 a son in his own likeness. But the depravity of our 
 nature is not all: the sin of our first parent is reckoned 
 to us as ours; by one man's disobedience many were 
 made sinners. We were rendered sinners by that first 
 transgression; and living to act out our depravity, we 
 become guilty of actual transgression. In this condi- 
 tion, this being our flesh, our carnal nature, how 
 apparent is our helplessness under the law. How 
 evident is the inefficiency of the law to bring such 
 sinners to justification. 
 
 The condition of the sinner, with respect to his 
 continuance in actual sin, shows his helplessness, even 
 under all the advantages of the new dispensation. If 
 by the convictions of the Spirit, the terrors of eternal 
 judgment, and the power of an awakened conscience, 
 he should really wish he were a Christian, that he 
 might escape the wrath to come; and if he should make 
 the greatest possible efforts, in his own strength, to 
 perform any duty in a holy manner, '• every effort 
 would but evince his weakness; every struggle would 
 bind him faster and faster in his chains." This is 
 shown by the words of the Saviour: No man can come 
 unto me, except the Father, which sent me, draw him; 
 for without me ye can do nothing. The helplessness of 
 our carnal state is such, that no efforts in our own 
 strength can deliver us from condemnation, or enable 
 us to render any holy obedience to the divine require- 
 
 5
 
 54 
 
 ORIGINAL SERMONS. 
 
 ments. The influence of the IIolj Spirit alone can 
 enable us to comply with the terms of the gospel, be- 
 cause of the weakness of the flesh. It is the Spirit that 
 quickeneth; the Jiesh profiteth nothing. The reason is, 
 we are dead in trespasses and sins; our will is only the 
 exercise of minds entirely sinful, carnal, unholy, and can 
 no more of itself beget a holy exercise, than a thistle can 
 produce figs, or a thorn, grapes. Every unregenerate 
 person yet remains under the law; and all they do 
 is under the law. It is grace, and not works, not 
 unregenerate doings, that can raise them out of this 
 condition: because the law worketh wrath; for as many 
 as are of the works of the law, are under the curse. 
 
 To accomplish an object so congenial to infinite 
 benevolence, as to provide a way by which the justifi- 
 cation of a sinner could be effected, the Son, who is 
 equal with God, became incarnate, took upon him our 
 nature; God^ sending his own Son m the likeness of sinful 
 Jiesh, He appeared in the world among men, not with 
 all the radiant glory in which he was arrayed in heaven. 
 Although he was the mighty God, he took upon him 
 the form of a servant, the form and appearance of man 
 who is sinful flesh; but he remained holy, harmless, 
 undefiled, and separate from sinners. While here on 
 earth his divine glory was eclipsed to the eyes of men; 
 but not to the eyes of angels; they still beheld his glory 
 in heaven. To three of the disciples he granted a 
 glimpse of it at his transfiguration. When he had 
 finished his work on earth, he ascended to his wonted 
 glory on the throne of God, according to his petition: 
 Father, glorify thou me, with thine own self, with the 
 glory which I had with thee, before the world was. 
 
 Such language as the following: he took not on him 
 the nature of angels; though he was rich, for our sakes
 
 THE WAY OF SALVATION. 
 
 55 
 
 he became poor; he came into the world, was sent in 
 the hkeness of sinful flesh, of whom, as concerning the 
 flesh, Christ came, clearly indicates that he was reallj 
 some other being than these forms indicated. It never 
 was said of a mere man, that he was manifested in the 
 flesh, took upon him the form of a servant; it never 
 could be said. These forms of expression only can be 
 accounted for by what the scriptures in many places 
 openly affirm, that he is God, who created all things, is 
 over all God blessed forever, the Mighty God, the 
 Everlasting Father. 
 
 He became man, not by transmutation, but by a 
 union with manhood, and remained truly both God 
 and man, or Emmanuel, God with us; that he might be 
 a mediator between God and man, a day's man, who 
 might lay his hand upon us both. The work of media- 
 tor required this. He must have been man to obey the 
 law given to man, and broken by man; that he might 
 bear the curse that lay upon man; and at the same 
 time, having all the fulness of the Godhead dwelling in 
 him bodily, his expiatory sufferings might be of infinite 
 value; and being endured by one who was really a 
 man, really one of our race; and being endured for us, 
 in our place and on our behalf, God could be just while 
 justifying those who are in him by faith. If the penalty 
 of the law was eternal death, the eternal displeasure of 
 God, yet such was the dignity of the sufferer, such was 
 the value of his sufferings, that, in a shorter period, he 
 suffered as much for his people, for their sins, as entirely 
 satisfied all the demands of justice against them. 
 
 That the propitiatory sacrifice of Christ might be of 
 any avail, it was necessary that it be made for those 
 who were to be affected by it; else it could have no
 
 56 
 
 ORIGINAL SERMONS. 
 
 rchilion to them: therefore the Lord laid upon him the 
 iniquities of us all. Why cannot fallen angels be 
 saved by this atonement? Simply because it was not 
 made for them. If it were only made for sin indefi- 
 nitely, it would have as much relation to them as it 
 would have to us. It was our sins then, and not the 
 sins of angels, for which the Saviour suffered, which 
 were condemned in him; it was our sins that were laid 
 upon him. He could not however bear our sins, and 
 not the sins of angels, unless it were that our sins were 
 placed to his account, and theirs were not so placed to 
 his account. This only can be the distinction. When 
 therefore it is said, and far sin condemned sin in thejlesh^ 
 we are compelled to understand that the sin which was 
 condemned in the flesh of Jesus, was the sin which was 
 imputed to him, and laid upon him. If a civil govern- 
 ment should apprehend an innocent man and put him 
 to death without laying any thing to his charge, it 
 could not be said that he suffered for the sins of others: 
 for it would not be true, seeing that no such sins were 
 mentioned in his indictment, or in the counts or accu- 
 sation laid against him; or in the judgment condemn- 
 ing him. Neither could it be said that he was made a 
 sacrifice to public justice: for public justice had no 
 claims for satisfaction upon him; he was innocent. 
 He could only be said to have been made a sacri- 
 fice to public injustice, a sacrifice to public disgrace. 
 The civil government that could do so would be 
 infamous in the view of the world. The condem- 
 nation and punishment of the innocent, a gainst whom 
 no crime is laid, is an absurdity, the extreme of 
 injustice. It is not so in the condemnation and suffer- 
 ings of Christ. He died for our sins; for the transgres-
 
 THE WAY OF SALVATION. 
 
 57 
 
 sion of my people was he stricken. The condemnation 
 and sacrifice of Christ has put no stain upon the escut- 
 cheon of infinite justice; because he voluntarily con- 
 sented to be our substitute, and to bear our sins in his 
 own body on the tree. This rendered the punishment 
 of the innocent consistent with justice. Sin was con- 
 demned in him; but not his personal sin: for he had 
 none. What sin then was condemned in him? Clearly 
 the sin of men that was imputed to him. Herein the 
 justice of God is maintained, and his ways justified 
 before men. The innocent is condemned and cursed; 
 but it is just and righteous, because with his consent 
 our sins were laid upon him, and he willingly bears the 
 curse that is due to us, to deliver us therefrom. Christ 
 hath redeemed us from the curse of the law, being made a 
 curse for us, O wondrous grace! Who can fathom the 
 height and depth of the wisdom, the condescension, and 
 justice which are here displayed? 
 
 If, in the passage, we understand the words, yo?* sin, 
 to mean, a sin offering, the result is the same: for if 
 'Christ were condemned and crucified as an offering 
 for sin, it must still have been for sin, either his own 
 or imputed. If he was without sin, and if none was 
 imputed, then he was not a sin oflfering: neither could 
 sin have been condemned in him, inasmuch as punish- 
 ing the innocent is not condemning sin. The passage 
 is expressive on this point. The meaning is clear, and 
 all doubt precluded: Christ had no sin in his own per- 
 son, and yd sin was condemned in his flesh. The 
 lamp of life is hghted to dying men. Jesus bare their 
 sins in his own body; died for us, that we might live; 
 justice is satisfied; all its demands are answered, by the 
 
 penalty due to us being laid upon Jesus, our substitute. 
 
 5*
 
 58 ORIGINAL SERMONS. 
 
 If our sins were all imputed to the Son of God and 
 condemned in him; and if this atonement be accepted 
 of the lawgiver as a complete satisfaction for us to 
 divine justice, as paying all the demands of the law, 
 then we perceive how it is, that the righteousness of the 
 laic is fulfilled in us^ if we be really in Christ, and have 
 the fruit or evidence, walking not after the flesh, but 
 after the spirit. We are thereby completely justified, 
 being in Christ. He is our peace, by removing all the 
 curse of the law from us, bearing the penalty for us. 
 We are no longer under the law; that being dead, 
 wherein we were held. The apostle fixes the meaning 
 of the righteousness of the law''s being fulfUed in us, by 
 introducing the subject with asserting that there is 
 therefore now no condemnation to them vrhich are in 
 Christ Jesus. We are free from the condemnation of 
 the law, having fulfilled all its demands by cur repre- 
 sentative. Christ fulfilled all the righteousness of the 
 law; and he did it for us, on our account, in our place. 
 It becomes ours the moment we are in him by faith: 
 for we- are in him, and he is in us; and thus the righte- 
 ousness of the law is fulfilled in us, and we are justified 
 from all things, from which we could not be justified by 
 the law of Moses. As the sins of believers were all 
 imputed to Christ, so that he could justly be con- 
 demned for them, and be made a cui'se for them; so 
 the righteousness which he wrought therein, is imputed 
 to us, and becomes ours for justification, as fully and 
 completely as if all its demands had been performed by 
 us personally; so that there remains no condemnation 
 to them which are in him. They are then counted as 
 righteous before God; no sin is any more charged 
 afi^ainst them ; there is no more curse for them to bear,
 
 THE WAY OF SALVATION. 
 
 59 
 
 nothing but the favor and blessing of heaven awaits 
 them. Even as David describeth the blessedness of 
 the man to whom God imputeth righteousness without 
 works: not having on our own righteousness, which is 
 of the law. but the righteousness of God by faith. If 
 then the believer have on the righteousness of God, 
 the righteousness of the law is counted as fulfilled in 
 him to his complete justification. He will stand com- 
 plete in righteousness forever and ever. 
 
 That the righteousness which is fulfilled in believers 
 is not sanctification, is evident from the consideration 
 that in this sense the righteousness of the law is not 
 fulfilled in them, and never can be: for it is written 
 cursed is every one who continueth not in all the 
 things which are written in the book of the law to do 
 them; so long as it will be true of a saint in glorj^ that 
 he has ever committed one sin, so long it will remain 
 true, that all the righteous demands of the law have 
 neither been fulfilled in him nor by him personally. 
 
 The object to be accomplished by the atonement was 
 the justification of sinners. Whv did God send his own 
 Son in the likeness of sinful flesh, and for sin condemn 
 sin in the flesh? The answer is given. It was that 
 the righteousness of the law might be fulfilled in us, 
 which the law could not effect. Now the believer is 
 justified, having on the righteousness of God. If the 
 believer have on the righteousness of God, he must be 
 justified. He may say, in the Lord have I righteous- 
 ness. As the sin which procured the condemnation of 
 Christ is ux us, is our sin; so the righteousness for which 
 we are justified is in Christ, is his righteousness: as hy 
 one man's disobedience many iverc made sinners^ so by the 
 obedience of one shall many be made righteous. He hath
 
 / 
 
 60 ORIGINAL SERMONS. 
 
 fnadc. him who knew no fin, to be sin for us, that we might 
 be made the righteousness of God in him. If the righte- 
 ousness of Christ were not imputed to believers unto 
 their justification, the ol)ject of condemning sin in him 
 would not be obtained. That object was their justifi- 
 cation. But how can they be just before God? They 
 are unholy; they are guilty. God, who will by no 
 means clear the guilty, cannot pronounce them just, 
 without perverting justice and truth. This scheme of 
 justification explains it, and makes it all plain. Our 
 sins have all been condjmn^d and punished once to 
 the satisfaction of divine justice; and there is no ne- 
 cessity of repeating it in us -who believe; what the 
 honor of the law required, has already been rendered 
 by our substitute; therefore believers can be acquitted 
 and justified consistently with divine justice; and there- 
 fore it will be done. 
 
 Omit this doctrine of imputation, and we must deny 
 the possibility of our justification: for it rests upon no 
 other basis. If our sins were not imputed to Chnst, 
 he never suffered for them, made no atonement for 
 them, any more th;in for the sins of fallen angels, which 
 were not imputed to him. If our sins were not con- 
 demned in him, they will be eternally condemned in 
 us: for God is just, and will by no means clear the 
 guilty. If Christ has not satisfied the law by bearing 
 our sins in l]is own body on the tree; by having our 
 sins condemned in his flesh; it is evident we have the 
 awful account yet to render for ourselves in the black- 
 ness of eternal darkness. 
 
 It is in no accordance with the gospel, to suppose 
 that our justification could be eflfected by Christ's suffer- 
 ing, not for our sins, but to make a display and demon-
 
 THE WAY OF SALVATIOX. 61 
 
 stration of divine justice. This would make that 
 suffering unnecessary; and if unnecessary, unreasona- 
 ahle and unjust. For God had ah'eady given a greater 
 display of his justice, and of his displeasure against 
 sin, in binding the angels that sinned in everlasting 
 chains under darkness, than such a scheme supposes. 
 A display of his justice was already made, and stood in 
 bold relief before the universe. Such a display was 
 no longer wanting to save sinners of our race. If that 
 was all that was wanting, Christ need not to have suf- 
 fered. Sinners could as well have been saved without 
 the atonement as with it. What was wanting to save 
 sinners, was not such a display of divine justice; but a 
 preservation of that justice; something to render their 
 salvation consistent with justice, that God might be 
 just, and the justifier of him that believeth in Jesus; 
 something to prevent injustice in saving them. It was 
 necessary that God's wrath be expressed against the 
 sin of those who should be saved. For this purpose 
 their sins were laid upon Christ, and condemned in 
 him. The punishment of angels was an infinitely 
 better manifestation of divine justice, than the condem- 
 nation of the holy Jesus, if no sin was imputed to him. 
 The one is an awful display of divine justice; but the 
 other, being the punishment of one to whom no sin in 
 any way appertained, is no display of justice in any 
 degree. How such a display of injustice, openly made 
 before the universe, could make it consistent to violate 
 justice in the salvation of the guilty, whose sins have 
 not been expiated, has never been shown. 
 
 If all that is requisite to the salvation of sinners be 
 a display of divine justice, then may we not suppose, 
 that the display which is made in the curse upon fallen
 
 62 ORIGINAL SERMONS. 
 
 angels; and that which is making in the spirits in 
 prison, and which, by the increase of their numbers, is 
 daily increasing, are rendernig the salvation of sinners 
 daily more and more easy, as that display is daily be- 
 coming greater; so that by and by sinners can be 
 saved without any reference to the atonement of Christ? 
 And since the benevolence of God forbids that he 
 should require any punishment after the display of his 
 justice, be sufficient and satisfactory, may it not be fur- 
 ther supposed, that, at some future period, the display 
 of divine justice will be so full and complete before 
 the face of the universe, that all the sons of misery may 
 arise to bliss in heaven, without any atonement, and » 
 God be just? If such expectations cannot be indulged, 
 if they are subversive of the gospel, and inconsistent 
 with the divine perfections, the premises from which 
 they are adduced must be marked and avoided. 
 
 The ground of our justification then cannot be mis- 
 taken. Christ died ybr our sins, bare our sins. He is 
 the propitiation yo?- our sins, lie hath made him to be i 
 sin for us, who knew no sin, that we might be made 
 the righteousness of God in him. All which scriptures ! 
 plainly show that Christ was made our substitute, to 
 whom our sins were imputed, so that he that believeth 
 is justified from all things, from which he could not be 
 justified by the law of Moses.
 
 SERMON IV. 
 
 THE WAY OF SALVATION. 
 
 COrfTINUED. 
 
 For what the law could not do in that it was weak through the flesh, God, 
 sending his own Son in the likeness of sinful flesh, and for sin condeai.ed 
 sin in the fltsh ; that the righteousness of tha law might be fulfilled in us, 
 who walk not after the flesh, but after the spirit. Ro.m. viii. 3, 4. 
 
 In the preceding discourse the above passage of scrip- 
 ture has been discussed, and its instructions gathered. 
 It was found to contain some of the radical principles 
 of the gospel, which clearly illustrate the way of salva- 
 tion. Those principles are expressed in the following 
 summary. Such are the perfections of God that he 
 cannot clear the guilty: therefore, no sinner could be 
 saved, unless his sins be condemned and expiated, with- 
 out a violation of immutable justice. Since the justice 
 of God must be expressed in his law, it was necessary 
 that such a perfect law be given, as it W3.s not possible 
 for man, in a fallen state, to obey: for it requires us to 
 be as perfectly holy from our first being, as God him- 
 self is perfect. Man finds himself a sinner already, 
 and the covenant of works already broken, both by his 
 representative, and by himself in his own person, so 
 that his justification by any thing which he can do, is 
 impossible; and it is equally impossible for God to dis- 
 pense with the least tittle of the perfect righteousness of 
 the law. There is nothing which the sinner can do that 
 would make it just for God to save him. In this deadly 
 condition he was the object of Divine compassion, and
 
 64 
 
 ORIGINAL SERMONS. 
 
 God sent his own Son, who wilHnglj came out of love, 
 and suffered in his flesh the curse that was due to us 
 for sin ; and as our sins were imputed to him, so that 
 they could he condemned in him, we believing in him, 
 and receiving him, are, by the imputation of that per- 
 fect righteousness which he thereby wrought out for 
 us, counted as fulfilling all the demands of the law, and 
 are thus justified before God through grace; counted 
 as righteous in his sight, being sanctified by the Holy 
 Spirit to the exercise of a living faith, and are thus 
 made heirs of eternal salvation. 
 
 From the view which has now been taken of the Way 
 of salvation, the following suggestions naturally arise. 
 
 1. All sin is not voluntary. If the disobedience of 
 one made or constituted many sinful, the many thus 
 made sinful were not voluntary in that act which made 
 them sinful, none being voluntary therein but Adam; 
 yet that act is so counted to his posterity that it brought 
 condemnation u^oii them: for the judgment zvas hy one 
 to condemnation; through the offence of one many be 
 dead. The many who are under condemnation to 
 death for that one man's ofTence, were not voluntary 
 therein: for we are made subject to vanity ?zo^ willingly. 
 
 Besides, if we are all hy nature children of zvrath, we 
 are not voluntary in that under which we are born, 
 under which we lie by nature. 
 
 This is set in a still stronger light by the experience 
 of every Christian who groans over indwelling sin 
 which he cannot avoid. If to will is present with him, 
 while how to perform that which is good he finds not^ 
 then he is not voluntary therein. If he cannot do the 
 things that he would, then he is not voluntary in that 
 which hinders the execution of his desires to do good.
 
 THE WAY OF SALVATION. 
 
 65 
 
 It is therefore entirely evident that while much sin is 
 voluntary, it is not all so. 
 
 2. Sin and holiness are not necessarily personal, i. e. 
 they do not, in every respect, result from the personal 
 acts of those who are counted sinful or righteous. If 
 it were not so, our sins could not have heen condemned 
 in the flesh of Christ; neither could the perfect righte- 
 ousness demanded hy the law ever he said to he ful- 
 filled in such transgressors as we all are; neither 
 could it he said, that we are complete in him; not 
 having on our own righteousness. If we are righteous 
 before God, and have not on our own righteousness, 
 tlien righteousness is not always personal, and the 
 principle is proved to be founded in gospel truth; and 
 tlie point is gained. 
 
 3. The possession of the natural faculties of a moral 
 agent do not constitute an ability to do what the per- 
 fect law of God requires. The natural faculties of an 
 infant do not constitute any ability in such infant to 
 walk or to talk. The natural faculties of Judah, Reu- 
 ben, and Simeon did not constitute any power in them 
 to hold conversation with Joseph, in the Egyptian lan- 
 guage, when he conversed with them by an interpreter, 
 although they had the same natural faculty of speech 
 that he had. Adam and his posterity after the fall had 
 the same natural faculties that he had before the fall, 
 and yet they had not the same power to stand com- 
 plete in personal righteousness by universal obedience 
 to God : for this, after the fall, was an utter impossi- 
 bility, else a sinner could be justified by the works of 
 the law, and it would not have been written on this 
 subject, for what the law could not do in that it was 
 weak through the flesh. 
 
 6
 
 66 
 
 ORIGINAL SERMONS. 
 
 A man who has the natural faculty of loving can 
 love; for he docs love: hut it does not follow that he 
 has a self-determining power over his affections, to 
 change them at w ill. A man who loves his child can- 
 not transfer that affection to a stick of wood, even if 
 jou should present such motives before him as to make 
 him wish to do so. Suppose a man were in prison, 
 whose most ardent desire is, to be enlarged, that he 
 might return to an affectionate family; and suppose a 
 governor should offer him an immediate discharge, if 
 he would only hate his affectionate family for one 
 minute; now it is perfectly obvious that he has all the 
 requisite natural faculty of loving and hating, the mo- 
 tive is sufficient, and the condition, hating his absent 
 family for one minute, w^ould do them no injury; he 
 therefore summons his greatest efforts to the task; but 
 it is impossible. Thus, it is evident that as man has 
 not a self-determining power over his affections, the 
 possession of natural faculties does not constitute an 
 ability to control or transfer his affections, or to render 
 what justice requires. And thus it appears that every 
 way the law is inefficient through the flesh, to bring a 
 sinner to justification. 
 
 All men are naturally Arminians, and they arejl 
 ever devising methods of wresting the scriptures and 
 evading the truth, a lively demonstration of the truth, 
 that the natural man receiveth not the things of the 
 spirit of God; they are foolishness unto him; neither 
 can he know them; because they are spiritually 
 discerned. 
 
 4. It is evident that the justification of a sin- 
 ner, one who is fallen from perfect and universal 
 obedience, is impossible under the law, or under the
 
 THE WAY OF SALVATION. 67 
 
 covenant of works. If he could now become per- 
 fectly holy, and continue so forever, still his justifica- 
 tion would he forever impossible; the stern purity of 
 justice would forever forbid it. However much he 
 might be pitied, he never could be justified while God 
 remains holy and immutable. A God of infinite per- 
 fections could not justify and save him on the ground 
 of works if he would, without violating the purity of 
 eternal justice. 
 
 The helplessness of sinners under the gospel dispen- 
 sation does not consist in their inability to provide an 
 adequate atonement; for this, through grace, is already 
 provided; but it consists in a want of a self-determining 
 power in the will, or in the mind, to turn their aflfec- 
 tions to holiness and to God, so as to love what they 
 hate, and hate what they love — a power, by which a 
 carnal and unholy will may originate holy afiections; 
 a power, by which sin may beget holiness: which are 
 all contrary to human nature, and which involve contra- 
 diction and absurdity. Herein consists the sinner's 
 helplessness now, the necessity of divine grace, and of 
 the sanctifying influences of the Holy Spirit. If the 
 sinner had natural power to turn his own heart from 
 depravity to holiness and faith, he would not be help- 
 less: for this would secure his salvation; neither would 
 the Spirit's influence be necessary to his regeneration. 
 
 5. The helplessness of sinners, under condemnation 
 for sin, their entire inability to extricate themselves 
 from the righteous judgment of God, does not render 
 their condemnation unjust, nor the penalty of the law 
 too severe. The fallen angels are a standing demon- 
 stration of this truth; the whole plan of redemption is 
 based upon it. If it were not so, Christ need not have
 
 68 
 
 ORIGINAL SERMONS. 
 
 sulTcrcd : for he need not have made an atonement for 
 sinners which justice could not require, and for want 
 of which the sinner could not have been condemned. 
 All the facts which appear under the divine govern- 
 ment furnish irresistible evidence that no helplessness 
 or inability of the guilty can affect the justice of their 
 punishment. The same principle is found in our civil 
 polity. No satisfaction which is in the power of the 
 felon to make can be accepted in place of the penalty 
 of the law. Is he under sentence of death? There 
 are no prescribed conditions to be performed on his 
 part to procure his acquittal or pardon. We claim 
 this prerogative for man; and shall we deny it to God? 
 6. The helplessness of the sinner is no discourage- 
 ment to his seeking and obtaining the salvation of the 
 gospel; but a knowledge of the fact is necessary to this 
 purpose. No sinner ever did come to Christ without 
 this knowledge of his helpless, dependent, and lost con- 
 dition; they that be whole have no need of a physician. 
 Convince a man under a malignant disease, which he 
 cannot cure, that he needs a physician, and point him 
 to one that can cure him, and do you throw any obsta- 
 cle in the way of his recovery? Do you not promote 
 that object, and do that which is necessary to it? If 
 he believed he could effect his own cure, he would 
 never apply to a physician, and never be healed. If 
 the sinner believe that he can save himself, his proud 
 heart never sends him a suppliant to the Saviour's feet . | 
 If he believe that he can change his own heart when 
 he will, or regenerate himself, he never does, he never 
 can feel the necessity of surrendering himself, and 
 falhng into the hands of divine grace, that he may 
 be saved.
 
 THE WAY OF SALVATION. 
 
 69 
 
 The helplessness of the sinner is the reason why he 
 should come to Christ, a strong motive to his coming. 
 If he cannot save himself, he must look to God to save 
 him. Blind Bartimeus, hecause he was helpless, came 
 to Jesus, and received sight. His inability to restore 
 himself to sight, was a great cause of his coming to one 
 mighty to heal. The sick send for a physician, because 
 they are helpless and cannot heal themselves. If the 
 sinner had power to sa,ve himself, or to do what is neces- 
 sary thereto, he would have no need of coming to 
 Jesus for such a purpose. But now, as a poor, lost, 
 helpless worm, and as a guilty rebel, he must look to 
 Christ, come to him, and be saved by him, through the 
 influence of the Holy Spirit, and by pardoning grace, 
 or remain lost forever. 
 
 "Lord, can a feeble helpless worm 
 
 Fulfil a task so hard 1 
 Tb)' grace must all the work perform, 
 
 And give a free reward." 
 
 "Lord, with this guilty heart of mine, 
 
 To thy dear cross I flee, 
 And to thy grace my soul resign, 
 
 To be renewed by thee." 
 
 How lamentable is it, that some whose lips should 
 keep knowledge, persuade the wicked that they have 
 natural power to do every thing necessary to their sal- 
 vation; and thus strengthen the hands of evil doers, 
 that they cannot turn from wickedness. If it be not of 
 him that willeth, nor of him that runneth, but of God 
 that sheweth mercy; if the preparation of the heart in 
 man is of the Lord; if salvation be of the Lord; then 
 one obstacle in the way of a sinner's salvation is 
 removed when he is convinced of this truth. 
 
 6*
 
 70 
 
 ORIGINAL SERMONS. 
 
 7. The requirements of God's law are not measured 
 by our ability, but by the divine perfections, by the 
 immutalile principles of eternal justice. If the limits 
 of our power were the limits of God's requirements, 
 tnen we could have been saved under the law, without 
 the atonement of Christ; then the law had not been 
 weak through the flesh: for justice must have been 
 satisfied with what sinners could themselves have ren- 
 dered. The Spirit of truth has shown that the obliga- 
 tion of moral agents to be holy, is not based upon any 
 power in a moral agent to sanctify himself, or to change 
 his affections by an act of his will; but that it is based 
 upon the holiness of God: but as he which hath called 
 you is holy, so be ye holy in all manner of conversation; 
 because it is written, be ye holy; for I am holy. 
 
 8. We learn from the discussion of this subject, that 
 our Confession of Faith is in admirable accordance with 
 the fundamental principles of the gospel, in maintaining 
 that a natural man, being altogether averse from that 
 zvhich is good, and dead in sin, is not able, by his own 
 strength, [his own natural power,] to convert himself, or 
 to prepare himself thereunto. It is altogether and every 
 way impossible for the sinner to render what divine 
 justice demands, or to come to Christ without the draw- 
 ings of the Father and the influence cf the Spirit. 
 
 9. It is delightful to perceive, that in the salvation 
 of sinners according to the gospel, divine justice is not 
 violated, nor in the least infringed. It was a trium- 
 pliant feeling with an inspired apostle, that he could 
 say, do we then ?nakc void the law through faith? God 
 
 forbid: yea we establish the law. To preserve justice 
 inviolate, and to maintain the honor of the divine 
 throne, our sins must be condemned, the wrath of God
 
 THE WAY OF SALVATION. 71 
 
 must be expressed against them, and the sentence 
 executed. That this might all be done, they were 
 laid upon Christ, imputed to him, that they, being 
 condemned in him, and justice thus satisfied, the 
 believer might be justified and saved. If infinite 
 v/isdom and benevolence had not devised this plan, 
 justice would have held all our sinfiil race under 
 chains of darkness in eternal death. By the prin- 
 ciple of imputation, our sins are condemned, and we 
 are justified; and God is just in justifying the be- 
 liever. The believer is safe; he stands upon the rock 
 of ages. Justice has nothing in account against him. 
 It has spent all its shafts upon his surety, his substi- 
 tute, the God-man. The gates of glory stand wide 
 open for his free and welcome admission. He shall 
 appear in glorj", arrayed in the righteousness of God. 
 The Judge, laying by the stern robes, will shout in the 
 audience of high heaven. Come, ye blessed of my 
 Father, inherit the kingdom prepared for you from the 
 foundation of the world. 
 
 10. The rays of divine glory are mingled with gos- 
 pel truth, while the goodness and wisdom of our hea- 
 venly Father appear in his so constituting our nature 
 and our relations, that the principle of imputation can 
 be maintained in the divine moral government. If he 
 had not founded this principle in the constitution of 
 man, this relation to federal heads, no sinner could 
 have been saved; because the demands of infinite jus- 
 tice could not have been rendered. 
 
 The relation which we bear to both the first and the 
 second Adam is the same. If we can be counted 
 righteous for what the second Adam did, then we can 
 be counted sinners for what the first Adam did. If the
 
 72 ORIGINAL SERMONS. 
 
 connexion cannot hold in relation to one of these fede- 
 ral heads, it can no more hold in relation to the other: 
 for the scripture asserts that the relation is the same to 
 both; as in Adam all die, even so in Christ shall all he 
 made alive. As hy one man's disohedience many 
 were made sinners, .so hj the obedience of one shall 
 many be made righteous. If we take the wisdom of 
 God, and not the wisdom of men for our guide, we 
 know that if God had not constituted this relation be- 
 tween us and the first Adam, it could not have existed 
 between us and the second Adam; and the song of 
 Moses and the Lamb had never wafted the glory of 
 God, nor cheered the myriad hosts of heaven. How 
 precious must this doctrine be to the redeemed chil- 
 dren of God; how full of grace in their view, what 
 beams of divine goodness greet the vision of faith. The 
 gospel may be a stumbling block to Jews, and foolish- 
 ness to Greeks: but it remains to saints, the zvisdom and 
 the power of God to salvation. These faint visions 
 now which cheer our hearts will, when we shall no 
 more see through a glass darkly, be changed from glory 
 to glory. With a new and inconceivably brighter 
 view, shall we exclaim, O the depth of the riches both 
 of the wisdom and knowledge of God ! How unsearch- 
 able are his judgments, and his ways past finding out. 
 11. The discussion of this subject lays open the 
 depth of our depravity, the extent of our guilt. The 
 innumerable catalogue of actual transgressions which 
 we have committed in the face of heaven, in violation 
 of infinite obligation to love God, the best of beings, 
 and to obey every precept of his holy law, render us 
 justly obnoxious to eternal death, and deserving the 
 treatment of rebels. The dark picture of our depravity
 
 THE WAY OF SALVATION. 73 
 
 and guilt is rendered still more dark by our having a 
 corrupt and sinful nature. The man himself is evil; 
 an e~cil mem, out of the evil treasure of his hecirt, bringeth 
 forth evil things; so that, previous to actual transgres- 
 sion, we are hy nature the children of wrath. The 
 dark picture, already so dark, is not yet drawn. The 
 climax of our guilt is reached by our connexion with 
 Adam, and partaking of his sin, whose disobedience is 
 so counted ours, that we are constituted sinners by it. 
 As he is our federal head and representative, and acted 
 for us, we are involved in the guilt of his_ transgression; 
 as it is written: in Adam all die* As death is the 
 wages of sin, we could not die in Adam, unless we 
 sinned in him. How humbling is our condition, in 
 view of all that defiles us, and renders us deserving of 
 wrath from heaven. Well may we exclaim under the 
 ' soul-humbling views of truth. Behold we are vile. O 
 wretched men that we are; who shall deliver us from 
 the body of this death? Well may the sinner agonize 
 under the discovery of the magnitude and blackness of 
 bis guilt. Well may he look around him, to see if 
 there be any door of hope, any kind arm to save, that 
 he perish not. Well may he be aroused to the most 
 intense interest, and flee from the wrath to come. 
 
 12. The power of the holy Ghost is necessary to 
 raise dead sinners to spiritual life. They are helpless 
 of themselves, because they are dead in trespasses and 
 sins. It is the Spirit that quickeneth; the flesh [our 
 carnal] nature, profiteth nothing; no man can come to 
 me except the Father, which sent me, draw him. The 
 helplessness of the sinner shows his need of the Spirit's 
 influence; because he is dead, he can only aim to 
 spiritual life by the Spirit's power. Notwithstanding
 
 74 ORIGINAL SERMONS. 
 
 all that the sinner can do, of himself, he is sinking un- 
 der the righteous sentence of a holy law, to the second 
 death; because his carnal mind cannot be subject to the || 
 divine law. But the goodness of God awakes the ear. 
 He sends the Holy Spirit to strive with men, whose 
 infinite power can restore them to life and hope. The 
 work of converting sinners, and purifying their hearts, 
 is his delightful and glorious work. It was because the | 
 sinner was helpless, lost, and dead, that the Spirit was 
 sent upon the errand of grace. No sinner, therefore, 
 can saj, that, if he aim to seek mercy and help of God, 
 he will not be enabled to find salvation, in a day, an 
 hour, or a moment: for in the Lord is help and suflPi- 
 cient power to raise the dead to life. The millions of 
 miserable sinners who have come to Christ, and found 
 salvation by grace, were as helpless as those who yet 
 remain in the gall of bitterness and in the bonds of 
 iniquity. The moment the sinner discovers his misera- 
 ble and helpless condition, and sighs for deliverance, 
 and looks away to Christ, that moment the infinite I 
 Spirit may breathe life into his soul ; for he says, be- 
 hold I stand at the door, and knock: if any man will 
 hear my voice, and open the door, I will come in to 
 him, and will sup with him, and he with me. Come 
 unto me, all ye that labor, and are heavy laden, and I 
 will give you rest. 
 
 Finally, the way of salvation, as taught in the gospel 
 of Jesus Christ, is all of grace. Boasting and works are 
 equally excluded. Means are not excluded; but works 
 of righteousness for justification, the efficiency of mean s 
 and of human efforts, are excluded. When God saw 
 us lost, miserable, guilty, and helpless, and doomed by 
 the holy demands of justice to everlasting destruction,
 
 THE WAY OF SALVATION. 75 
 
 his eye pitied, and his arm provided salvation, by send- 
 ing his own Son to bear the curse for us. This he did, 
 not for any good we had done, or for any thing we had 
 deserved; but unasked, unmerited by us, and out of his 
 own good pleasure, for our benefit to the praise of the 
 glory of his grace. AMien an atonement which we 
 could not make was necessary to our justification, he 
 provided it of his own good pleasure; when we were 
 without strength, in due time Christ died for the un- 
 godly. Salvation, therefore, in plan and execution, 
 from commencement to completion, is all of grace. 
 The same grace that can save from one actual trans- 
 gression can as easily save from a corrupt nature, and 
 from imputed sin. The fountain is so full that our ex- 
 tensive guilt imposes no obstacle beyond what one sin 
 would create. Do we need a perfect righteousness, in 
 which to stand before God and be accepted, and which 
 we could not provide? Grace shows it, already abun- 
 dantly provided. Do we need the influence of the 
 Holy Spirit to enable us to repent of sin, and come to 
 Christ with renewed and believing hearts? Grace 
 suppHes that need: the Holy Spirit quickens whom he 
 will, and raises them to spiritual hfe. Grace is written 
 in every page of the gospel: and to God, the Father of 
 mercies, the Redeemer of men, be all the glory of pro- 
 viding and effecting the salvation of men. The song 
 of the Redeemed in heaven will glow with this theme, 
 in the endless joy of heavenly praise. The grace 
 which shines so resplendent in redemption, will enkin- 
 dle the warm emotions of love, gratitude and joy: for 
 the glory of God will be seen and felt, in that exceeding 
 and eternal weight of glory, which, through grace, will 
 be bestowed tipon creatures so unworthy, and once so
 
 76 
 
 ORIGINAL SERMONS. 
 
 vile, and who are raised to honor and happiness eternal 
 with God and the holy angels. Heaven will echo, glory 
 to God in the highest, because peace and good will to 
 men, by infinite grace, abound in all the joys of the 
 redeemed hosts. Amen. 
 
 SERMON V. 
 
 BY THE REV. DA^'IEL IIAYDEN. 
 
 SEASONABLE ADMONITION. 
 
 Lay hands suddenly on no man : neither be partaker of other men's sins : 
 Keep thyself pure. 1 Tim. v. 22. 
 
 In the biography of Paul, we know not which most to 
 admire; his zeal for the propagation of the gospel, or 
 his solicitude for the purity and peace of the church. 
 
 Timothy, whom he acknowledges as a spiritual son, 
 seems to have imbibed the same spirit. Paul says of 
 him, I have no man like-minded, who will naturally 
 care for your state. Phil. ii. 20. 
 
 Their solicitude led them to look out for faithful men 
 to whom they might impart the sacred gift. 2 Tim. 
 ii. 2. "And the things that thou hast heard of me, 
 among many witnesses, the same commit thou to faith- 
 ful men, who shall be able to teach others also." 
 
 No one who has read the epistles of Paul to the Ga- 
 latians, Timothy and Titus, can be unapprised of the 
 fact that some unfaithful men had been inducted to the
 
 SEASONABLE ADMONITION. 77 
 
 ministry, who had corrupted the doctrines of the gospel, 
 and introduced schisms into the church. Jude speaks 
 of these as having crept in unawares, and the 24th 
 verse of this chapter seems to imply the same fact: 
 "some men's sins are open beforehand, going before- 
 hand to judgment, and some men, they follow after." 
 Their character and qualifications had not been suffi- 
 ciently developed. The necessity of caution in ordain- 
 ing men to the sacred office was apparent. Whatever 
 temptation Timothy might feel, from viewing the vast 
 extent of the fields frhite unto the harvest, the fewness 
 of the laborers, or the Macedonian cry, Paul enjoins it 
 upon him to lay hands suddenly on no man. This 
 course would ultimately defeat his benevolent designs. 
 
 But these things were written for a memento to fu- 
 ture ages of the church, and are obligatory on us. 
 Presbyteries have many temptations to act precipitately 
 in this solemn duty. 
 
 As the whole subject brought to view in the verse 
 has an intimate connection with tlie injunction, we shall, 
 
 I. Consider the nature of the ceremony of or- 
 dination. 
 
 II. The requisite qualifications in the ca,ndidate. 
 
 III. The nature of this participation and its evil 
 consequences. 
 
 I. We are to attend to the rite. And here it is 
 proper that we should examine its origin. Until the 
 days of Moses we read of no formula in setting apart 
 men to the priestly office. The father of a family, or 
 some venerable and pious chieftain appears to have 
 officiated at the altar. This is apparent from the his. 
 tory of Noah, Abraham, and Melchisedec. But when 
 God was about to settle Israel in the land of promise? 
 
 7
 
 78 OIHGINAL SERMONS. 
 
 and establish a more extensive ritual of divine service, 
 he called Aaron : and directed Moses to set him apart 
 as the high priest of that people. The ceremony was 
 splendid, and performed in the presence of the great 
 congregation, which he was to serve. See Ex. 28th 
 and 29th chapters. With this new order of things 
 Korah and many of the princes of the tribes were 
 offended. And they said to Moses and Aaron, are not 
 all the congregation holy, every one of them, and the 
 Lord is an.ong them; wherefore then lift ye up your- 
 selves above the congregation of the Lord? But 
 Jehovah vindicated his own institution, by inflicting on 
 Korah and his company a memorable judgment. And 
 thus the point was settled that no man might officiate 
 as priest in the church, unless called of the Lord. See 
 Num. 16th chapter. This order continued until Christ 
 called and commissioned his disciples to go and preach 
 the gospel to all nations. And they were enjoined to 
 tarry in Jerusalem until they were endowed with power 
 from on high. The day of Pentecost was divinely 
 appointed for their solemn inauguration by the visible 
 descent of the Holy Ghost upon them. They then 
 commenced their ministrations and had many seals of 
 their appointment. Saul was soon after miraculously 
 called, and set apart by the direction of the Holy 
 Ghost. And afterwards Paul and Barnabas were set 
 apart, as evangelists to the heathen, by the immediate 
 requisition of God. See Acts xii. 3. . 
 
 So far we have account of special calls and ordina- 
 tions. But the day of miracles and prophecy was to 
 cease. Before the inspired apostles had finished their 
 labors^ they settled the principles on which an ordinary 
 ministry was to be given to the church, and continued
 
 SEASONABLE ADMO^IT^OX. 79 
 
 till the end of time. We have special directions given 
 to Timothy and Titus on this subject; and we have the 
 ceremony specially stated in the history of the ordina- 
 tion of Timothy. See 1 Tim. iv. 14. "Neglect not 
 the gift that is in thee, which was given thee by pro- 
 phecy, with the laying on of the hands of the Presby- 
 tery."^ See Acts xiii. 3; "And when they had fasted 
 and prayed, and laid their hands upon them, they sent 
 them away." This ceremony of setting apart one 
 whom God had called was considered solemn, as ap- 
 pears from their fasting and praying. Like the ordi- 
 nances of the Lord's supper and baptism, it is intended 
 no doubt to strongly impress our minds through the 
 medium of our senses, that the individual is the ambas- 
 sador of Christ. From all these facts, it appears ordi- 
 nations ought to be performed in the presence of the 
 people which the bishop is to serve, as far as practica- 
 ble. But 
 
 IL We present some of the qualifications requisite 
 in the candidate. 
 
 These may be ranged under four general heads. 
 
 1st. We are informed that no man taketh this honor 
 to himself but he that is called of God, as was Aaron. 
 Hebrews v. 4. 
 
 The same doctrine is implied in what Paul says in 
 his first epistle to the Corinthians ch. xii. verse 27, and 
 onward. " Now ye are the body of Christ, and mem- 
 bers in particular; and God hath set some in the 
 church: first, apostles; secondarily, prof)hets; thirdly, 
 teachers; after that, miracles; then, gifts of healings, 
 helps, governments, diversities of tongues: are all apos- 
 tles? are all prophets? are all teachers? are all work- 
 ers of miracles? have all the gifts of healing? do all
 
 80 OIllGINAL SERMONS. 
 
 speak with tongues? do all interpret?" And all these 
 things agree with God's promise hy the prophet Jere- 
 miah iii. 15. "And I will give you pastors, according 
 to mine heart, which shall feed you with knowledge 
 and understanding." 
 
 The same doctrine is taught in Eph. iv. 11. Hence 
 it is evident that all are not called to preach the Gos- 
 pel. The hody has many members, and divers gifts 
 are bestowed by the great head of the church, for the 
 perfecting of the saints. This call is then evidently 
 requisite to ordination. The first indication of this 
 call is mentioned by Paul, 1 Tim. iii. 1. "This is a 
 true saying, if a man desire the office of a bishop, he 
 desireth a good work." No man is likely to succeed 
 well in any occupation, unless he be pleased with it. 
 Yet the mere expression of such desire is not a suffi- 
 cient warrant for the Presbytery to proceed to ordina- 
 tion. Many carnal motives may originate this desire: 
 even such as influenced Simon Magus. A desire for 
 elevation in society, a life of supposed ease, or a thirst 
 for popular applause, may be at the bottom. Whereas 
 a deep sense of personal obligation to Christ, for par- 
 doning mercy, and bowels of compassion for immortal 
 souls, ought to make him v/illing to suffer the loss of all 
 things, and suffer all things for the gospePs sake. But 
 this desire must be accompanied, 
 
 2ndly, By a life of morality and genuine piety. He 
 must have a good report of those without. 1 Tim. 
 iii. 7. For a l^shop must be blameless as the steward of 
 God; not self-willed,) not soon angry, not given to wine, 
 no striker, not given to filthy lucre; but a lover of hos- 
 pitality, a lover of good men, sober, just, holy, tempe- 
 rate. Titus i. 7 — 8. But,
 
 SEASONABLE ADMONITION. 
 
 81 
 
 3dly. He must be apt to teach. 1 Tim. iii. 2. This 
 impUes an aptness to learn, as no one can teach others 
 what himself knows not. Also, a facility of making 
 himself understood. The mind must he disciplined to 
 study, and the art of language well understood. 
 
 4thly. He must he sound in doctrine; holding fast 
 the faithful word, as he hath been taught; that he may 
 be able by sound doctrine both to exhort and convince 
 the gainsayers. Titus i. 9. The excellency of Timo- 
 thy was, that from a child he had known the holy 
 scriptures. The doctrine of the candidate must be 
 the doctrine of the Bible. " To the law and to the tes- 
 timony: if they speak not according to this word, it is 
 because there is no light in them.'' Is. viii. 20, and of 
 his soundness in doctrine the Presbytery are judges. 
 
 The Presbj terian Church have laid before tiie Vf orld 
 their vie\^'s of the doctrines of the Bible, the discipline 
 of the church, and form of government. This affords 
 an opportunity to each candidate to judge of the pro- 
 priety of his attachment to us. 
 
 If these views of doctrine, discipline, and government 
 in the mind of a candidate accord with the faithful 
 word, he can act the part of an honest man in adopting 
 the confession as his individual creed. This creed is, 
 to the Presbytery adopting it, their standard, in receiv- 
 ing members into their body. No individual is under 
 necessity to adopt this confession. He is at full liberty 
 to adopt any other creed, and attach himself to any 
 other body of Christians, or form a society of his own. 
 To his own master he standeth or falleth. 
 
 5thly. If he wish to be called as a pastor, he must 
 have a call of the church, and I know not whether it is 
 not indispensable in the case of a missionary. The
 
 82 ORIGINAL SERMONS. 
 
 whole church is deeply interested in the result of a 
 probationer's trials; and as the several parts of the 
 same body of Christ, they should concur in the deci- 
 sion. Their decision, in regard to the probationer's 
 qualifications, consummates the evidence on which the 
 Presbytery are to act. When these principles are ad- 
 mitted, it is easy to see the different part taken by the 
 church and the Presbytery, in the Avork of ordination 
 in primitive times. The time of trials must be such as 
 to give sufficient opportunity to all concerned to be 
 satisfied of the qualifications of the candidate. It is 
 then the duty of the Presbytery to proceed to ordi* 
 nation. '-They will not be partakers of his sins; and 
 they will keep themselves pure." But 
 
 III. We were to speak of the sin and evil conse- 
 quences of precipitancy. 
 
 The most faithful servants of Christ have their 
 temptations to encounter in this momentous concern of 
 the church. 
 
 The millions of immortal souls, hurrying to death 
 and the bar of God, without a ray of gospel light to 
 guide their path, the desolations of Zion, and the Mace- 
 donian cry, awaken the tcnderest sensibilities of the 
 man of God. The strong tide of feeling often sways 
 his better judgment: he lends his aid in supplying the 
 church with an unsound or unqualified ministry. Too 
 late, alas! he discovers his folly and regrets his pre- 
 •cipitancy. 
 
 But false maxims sometimes lay a snare for his feet. 
 The doctrines of the Bible are divided into two classes, 
 the one of major, the other of minor importance. The 
 major are thought to be but few in number, and un- 
 happily, undefined. One thinks these major points
 
 SEASONABLE ADMOXITIOX. 83 
 
 are wholly matters of duty; another, principles of 
 theory, or both. The question arises, how far may the 
 candidate be permitted to contradict the Confession of 
 Faith, and yet be ordained. One candidate ditTers in 
 one point; another, in another. Still, they are permit- 
 ted to pass, under the appalling opprobrium " will you 
 make a man an offender for a word?" — foi^etting that 
 the crime of Satayi, and that which ruined mankind, 
 was the little word, not, interpolated in the divine threat- 
 ening; which made it read, '"Ye shall not surely die." 
 
 If the Confession of Faith contain a faithful summary 
 of divine truth, the candidate should not be ordained 
 who denies any part of it; for "man is not to live by 
 bread alone, but by every word which proceedeth out 
 of the mouth of the Lord:'* and "a little leaven leaven- 
 eth the whole lump.'' 
 
 Another maxim coming into use is that each indivi- 
 dual has a right to put his own construction upon the 
 Confession of Faith. If this principle were admitted 
 at full length, it would nullify not only the Confession 
 of Faith, but the word of God. Every sect in Chris- 
 tendom would claim protection under our banners. 
 And our church would resemble the imao;e which 
 Nebuchadnezzar saw in his dream. The head was of 
 fine gold, the breast and arms of silver, the belly and 
 thighs of brass, the legs of iron, and the feet part iron 
 and part clay; and it would share the same fate. 
 This maxim, however, is true under two restrictions, 
 viz: 1. Such construction must not contradict other 
 doctrines exhibited in that formula, nor the word of 
 God. 2. It must be subject to the decisions of the 
 judicatories of the church. This is all the liberty an 
 individual can claim, remainins: a member of the Pres-
 
 84 ORIGINAL SERMONS. 
 
 bjteriaii Church, and all that an honest mind should 
 wish. If, indeed, it he found that the Confession of 
 Faith contains any doctrine repugnant to the Bible, 
 our duty is, to amend it. It pretends not to infallibility. 
 But it shows a manifest want of candor, to profess 
 before God and man to believe its correctness, and 
 then, in preaching, to oppose its most obvious meaning. 
 
 In these dnys, the march of mind is such that the 
 Gnostic perceives, with all the blaze of noonday sun, 
 that the labors of the Reformers are but the twilight 
 discovery of divine truth; and that Pelagius and his 
 followers were the brightest luminaries of the ancient 
 church. Indeed, it would appear that the most pious 
 labors of reformers, for 300 years, have only cast a 
 thick veil over the Bible. Even the man who has never 
 read his Bible through, sees clearly that the Confession 
 of Faith does not accord with the word of God. 
 
 When human reason sits as an umpire to decide on 
 doctrines, and its fruitful constructive genius, to trans- 
 late the scriptures in accordance with philosophy, we 
 are sitting on the slippery steeps which landed the 
 ancient church in mystic Babylon. Soon her churches 
 were filled with the images of heathen Gods, converted 
 into Christian saints,- and the Saviour^s blood was 
 exchanged for the prayers of saints, and the Purgatorial 
 fires of Paganism. 
 
 Another temptation to improper licensures and ordi- 
 nations, IS the fear of singularity, the love of ease, and 
 a fear of reproach. 
 
 When error has gained ascendancy, every thing 
 which can wound a man's feelings, every thing that 
 can excite popular prejudice against the man who at- 
 tempts to withstand the inundation, will be employed.
 
 SEASONABLE ADMONITION. 85 
 
 These are sometimes as appalling as the martyr's stake 
 or the despot's dungeon. 
 
 Here are strong temptations to swerve from the 
 path of duty. Nothing but a sense of final account 
 can support him. 
 
 Agciin : as the church takes part in the trials of can- 
 didates, and give their verdict, so they also are liable 
 to participate in the' abovenamed sin. The same 
 temptations to neglect duty offer themselves. A be- 
 loved disciple, who was by no means a striker, left the 
 churches the solemn warning not to receive into their 
 houses nor bid God speed to the man who hath not the 
 doctrine of his master. This will apply emphatically 
 to the commendation they may give an unworthy 
 licentiate. 
 
 What is here said of candidates and licentiates is 
 also implied in receiving those who are already or- 
 dained. A leading principle of the Presbyterian 
 government is, that the Presbytery is the only door of 
 entrance to the ministry, and judge of the qualifications 
 of her own members. No minister of a different Pres- 
 bytery can labor within her bounds without liberty. 
 8till, there is an understanding that, as the church is 
 one, ministers whose good standing is credibly attested 
 may be received into another. But when a minister 
 is received on testimonials, that testimonv is received 
 in place of a course of trials. The judgment of an- 
 other Presbytery is assumed as her own. Now, when 
 the testimony claims full credit, the sin above cited is 
 avoided. But whenever the testimony is suspicious, 
 the Presbytery ought to have satisfaction some other 
 way. Vie deem the reception of a minister from an- 
 other body equivalent to an ordination. The transac-
 
 86 ORIGINAL SERMONS. 
 
 tion is virtually a commendation of the received brother, 
 to all the churches, as a good man and a sound divine. 
 
 And here we have to lament that the supreme judi- 
 catory of our church, by terms of correspondence with 
 other churches, obstruct the path of duty. These 
 terms of correspondence require us to receive ordained 
 ministers from those bodies, differing among themselves 
 and from us, in their creeds and government, upon 
 their giving assent to some general questions intended 
 to be put to candidates after they have passed through 
 a course of trials, at the hour of ordination. 
 
 By the application of the new laws of construction, 
 we admit members without becoming acquainted with 
 their faith. Hence, loss of confidence and a variety of 
 evils arise. Over the soundness of all her Presbyte- 
 ries the General Assembly has control; but none over 
 a consociation. These consociations are liable to 
 become corrupt; and the evil may wax worse and 
 worse. Thus the faithful Presbyter finds the path of 
 duty much obstructed, and feels many temptations to 
 become partaker of other men'^ sins. 
 
 Finally, brethren, let us watch and pray, lest we enter 
 into temptation. Let us not be weary in well-doing; 
 for in due time we shall reap, if we faint not. Let us 
 recollect that by our unfaithfulness in our stewardship, 
 we may be instrumental in restoring the dark ages of 
 the church, and ruin many precious souls. Let us be 
 careful not to nullify God's laws by our views of expe- 
 diency. We should bear in mind that holiness, with- 
 out which no man can enter glory, stands intimately 
 connected with truth. Let us never seek applause by 
 inventing new and metaphysical theories; and thus 
 perplex the minds of gospel hearers. ^ In all our minis-
 
 FULFILMENT OF THE MINISTRY. 87 
 
 trations let us retain, as far as practicable, the words 
 and style of the Bible. 
 
 And whilst we earnestly contend for the faith once 
 delivered to the saints, let us not contend for mere 
 matters of opinion. Where God has fixed the boun- 
 daries of divine knowledge, let us cheerfully stop, and 
 not try to be wise above what is written. 
 
 And, finally, let us keep in mind that we are soon to 
 give an account of our stewardship. Then the man, 
 who, seeking his own honor and ease, has floated down 
 the muddy stream of popular applause, shall land in the 
 gulf of black despair. 
 
 Whilst the man who counted all things loss for the 
 excellency of the knowledge of Christ, and died a mar- 
 tyr for truth, shall wear a resplendent crown of glory, 
 and shine as a star of the first magnitude in the king- 
 dom of God. 
 
 SERMON VI. 
 
 BY THE REV. JAMES HALL BROOKES/ 
 
 I FULFILMENT OF THE MINISTRY. 
 
 I 
 
 I And say to Arcliippus, Take heed to the ministry which thou hast received 
 in the Lord, that thou fulfil it. Col. iv. 17. 
 
 \ It is an unsettled inquiry, why Paul directed the pointed 
 message of the text to be delivered to Archippus. 
 
 The language, in our conception, contains the ele- 
 ments of a gentle rebuke. Archippus, probably, had
 
 88 ORIGINAL SERMONS. 
 
 been recently inducted into the office of the ministry; 
 and had thus become the bishop or overseer of the 
 church at Colosse. Unhke the apostle, who burned 
 with an inextinguishable zeal in the fulfilment of the 
 ministry, and who went fearlessly onward in the com- 
 pletion of the great work to which, as one born out of 
 due time, he had been called, Archippus, we suppose, 
 had betrayed symptoms of timidity, or indolence, in 
 discharging the duties to which he had been conse- 
 crated. The apostle, therefore, vigilant for the de- 
 fence of the gospel, of which he would conjure him not 
 to be ashamed, and solicitous that he should not be 
 intimidated by the impediments which began to rise 
 before him, sent a special message to the church of the 
 Colossians, directing them to charge Archippus to buc- 
 kle on the harness, and go forth to the conflict. He 
 would have him reminded of the oath of allegiance, 
 which he had taken to his king — the captain of salva- 
 tion, to the sacramental hosts of God's elect — an oath, 
 by which he had bound himself to be faithful until 
 death. 
 
 The ministry of the gospel is the exhibition of the 
 mercy of Jehovah to this fallen world. Alienated and 
 estranged, enemies and rebels, its people are exposed 
 to the wrath of God, which is to be poured out without 
 mixture, upon every unreclaimed apostate in his em- 
 pire; and which will be rained upon all such, in one 
 unmitigated tempest of fire and brimstone forever and 
 ever. This ministry of mercy and of reconciliation is 
 received from the Lord. To him are they accounta- 
 ble who have entrusted to them a dispensation of this 
 grace of God, for the manner in which they perform 
 the high and holy trust. Faithful, untiring, and
 
 FULFILMENT OF THE ^UXISTRV. 89 
 
 i,,- devoted, his ministers may assuredly expect his pre- 
 sence along with them, as they go forth through this 
 revolted world, proclaiming, "Glory to God in the 
 highest, and on earth peace, and good will to men.*' 
 The author of the ministry is and will be with such 
 ministers till the end of time. Unfaithful, tiring, and 
 undevoted, the curse of heaven rests upon them here, 
 and it will light upon them in all its withering energy, 
 throughout eternity. What untold, unknown horrors 
 will eternally seize upon their guilty souls, as they 
 realize every moment, through ceaseless duration, that, 
 having preached the gospel to others, they are them- 
 selves cast away — away from light, and life, and peace, 
 and glory, into darkness, and death, and despair, and 
 everlasting contempt. How insupportably dreadful 
 the condition! And what a powerful inducement 
 does it present to the minister of the gospel, to be 
 faithful in the fulfilment of his sacred work ! Let all 
 the ministers of the gospel, then, take heed to the 
 ministry which they have received in the Lord, that 
 they fulfil it. 
 
 The execution of this trust, we imagine, consists in 
 two things; matter and manner. 
 
 We will proceed, therefore, to illustrate the obliga- 
 tion of the minister of the gospel, involved in the gene- 
 ral charge, as it is contained in these two cardinal facts. 
 
 I. The matter included in fulfilling the ministry. 
 
 It is ob^-ious, then, that the doctrines and facts of 
 the Bible are the matter, of vdiich every exhibition, 
 made by the minister of the gospel, is to be composed. 
 It will, surely, not be understood to be intimated, that 
 «11 the doctrines and facts of Revelation are to be pre- 
 sented, and illustrated in all their bearinsjs and con- 
 
 .8
 
 90 ORIGINAL SERMONS. 
 
 nexions, in every sermon which the minister deHvers# 
 Such a project would require more time for its accom- 
 phshment than is ordinarily, allotted to human life. 
 Nor is it intended that the doctrines and facts of the 
 Bible are of equal importance; and that therefore they 
 are to receive an equal degree of attention in the dis- 
 charge of the ministry. But it is intended and main- 
 tained, that no sermon is to offer any sentiment as a 
 doctrine of the Bible, which is not explicitly taught in 
 the Bible. Of course, therefore, all assumptions, and 
 inferences, and theories, and the whole family of ques- 
 tionable origin are positively excluded from the legiti- 
 mate fulfilment, of the ministry. It is, moreover, 
 intended and maintained that there are certain doc- 
 trines and facts of the Bible, which are so fundamental 
 in the Christian system, and so essential to its very 
 existence, that the omission of them in any sermon is a 
 flagrant dereliction of the obligation to fulfil the 
 ministry which has been received in the Lord. 
 
 And here it may be expected that some specification 
 of those regarded of this description should be made. 
 We shall not therefore shrink, delicate as may be the 
 task, from a frank and unreserved expression of our 
 own sentiments in relation to this most important 
 matter. 
 
 As the existence and government of God are ac- 
 knowledged by all beings, except that non-descript in 
 the universe, the Atheist; and as they are, in some 
 form or other, recognized in every mode of ministration 
 in the pulpit; we presume them, for the present, 
 as conceded. 
 
 1. We observe, then, that the ministry of the gospel 
 is, to preach Christ Jesus, the Lord, in his true character
 
 FULFILMENT OF THE MINISTRY. 91 
 
 of God-man, and himself the servant of the church, 
 for Jesus' sake. Christ is to be the Alpha and the 
 Omega, the beginning and the ending of all his minis- 
 trations, private and public, social and official. His 
 doctrines are to be explained and defended; his pre- 
 cepts are to be enforced and obeyed; and his example 
 is to be imitated and recommended in the deportment 
 of him who would so take heed to the ministry, as that 
 it be fulfilled. To preach Christ in his true character, 
 in his person and offices, is the capital article in the 
 commission given by the Lord to his ministers, as he 
 sends them forth to preach the gospel to every crea- 
 ture. As, therefore, they hope themselves to escape, 
 and to save others from eternal damnation, they are to 
 believe and to inculcate the doctrine of Christ's com- 
 plete essentiality v\'ith God the Father, his full equality 
 with him in power and in glory. " For he is the bright- 
 ness of the Father's glory and the express image of his 
 person." In this supremely exalted character has 
 Christ been preached, ever since the first intimation of 
 mercy was affiDrded to fallen Adam. Enoch, the seventh 
 from Adam, preached Jesus of Nazareth, in touching 
 sublimity, when he exclaimed, "Behold! the Lord 
 cometh with ten thousand of his saints to execute 
 judgment upon all." "A prophet," said the legislator 
 of Israel, "shall the Lord your God raise up unto you, 
 of his brethren, like unto me: him shall ve hear in all 
 things whatsoever he shall say unto you." But time 
 need not be consumed in these specifications. Every 
 patriarch and prophet, every priest and Levite, every 
 judge and king, every minister, called of God, as was 
 Aaron, under the old dispensation, preached Christ, 
 the Lord of glory, the mighty God, the everlasting
 
 92 ORIGINAL SERMONS. 
 
 Father, the Prince of Peace. We need not stay to 
 exhihit the matter touching Christ, embodied in the 
 sermons of the evangehsts, and apostles, and seventy 
 disciples, and every minister of the new dispensation 
 who was counted faithful being put into the ministry. 
 What an edifying example do they furnish of the man- 
 ner of preaching of Christ, the salvation of God, to 
 his redeemed people. Let us hear the word of God, 
 as they uttered it, being moved by the Holy Ghost, 
 "other foundation can no man lay than that is laid, 
 which is Jesus Christ. And they shall call his name 
 Emrrianuel, which, being interpreted, is, God with us, 
 Christ came, who is over all, God blessed forever. 
 Amen. Who being in the form of God, thought it no 
 robbery to be equal with God." If, therefore, any 
 man or angel preach not the doctrine of Christ's su- 
 preme divinity and perfect humanity united in one glo- 
 rious person, making the second of the adorable Trinity 
 of persons in the eternal Godhead, he shall be accursed; 
 "for the mouth of the Lord hath spoken it." Ah! if 
 the anathema of Jehovah shall descend, at the final 
 maranatha, in the thunder of wrath upon the layman 
 sinner, who believes not, and loves not the Lord Jesus 
 Christ; in ^^hat redoubled volleys will it not break upon 
 the devoted head of tlic preaching sinner, who denies, 
 and derides, and vilifies the majesty of the king of kings, 
 the Lord of hosts! O yes, upon his horror-stricken and 
 guilty soul will be poured out all the plagues which are 
 written in the book of God. Let every minister take 
 heed to ihe ministry which he has received, in this most 
 vital point, that he fulfil it. 
 
 2. We next advert to the doctrine of the atonement, 
 as of pre-eminent importance in the fulfilment of the
 
 FULFILMENT OF THE MINISTRY.' 93 
 
 ministry. As to the extent of the atonement, it is, per- 
 haps, not so strictly correct to consider it with refer- 
 ence to a specific number, for whose benefit it is 
 designed, as in reference to the law and justice of God: 
 being a device, by which the penalty of the one and 
 the claims of the other are fully satisfied in the person 
 of a surety; while a door of mercy and of hope is 
 opened to a dying world. If the distinction sometimes 
 made, more especially between the atonement proper 
 and its immediate and necessary result in behalf of 
 God's people, — reconciliation between God and the 
 sinner, — be tenable, we are the more persuaded, that 
 we advance the correct view of the atonement itself. 
 It is not meant to be asserted, that the number savingly 
 interested in the atonement is not so certain and defi- 
 nite, as that it can eilher be increased or diminished. 
 But it i^ meant that, were this number far less than it 
 really is, the Saviour, so far as we can comprehend the 
 mystery of godliness, could not have been exempted 
 from a single pang which he endured in paying the 
 debt of penal sufferings to the law and justige of God, 
 And were the number far greater than it will ultimately 
 be found to be, nothing more than he did could have 
 been required of the Saviour, to render a perfect obe- 
 dience to the law and justice of God. We maintain, 
 BS essential to the very nature of atonement for sin, the 
 great principles of literal substitution, of vicarious suf- 
 I fering, and of proper and full satisfaction to the law 
 and justice of God. This sentiment is, in our estima- 
 tion, most happily taught in our incomparable Confes- 
 sion of Faith. " The Lord Jesus, by his perfect obe- 
 dience and sacrifice of himself, which he, through the 
 eternal Spirit, once offered up unto God, hath fully 
 
 8^
 
 94 ORIGINAL SERMONS. 
 
 satisfied the justice of his Father, and purchased, not 
 only rcconcihation, but an everlasting inheritance in 
 the kingdom of heaven, for all those whom the Father 
 hath given him." It is perceived, no doubt, that we 
 utterly repudiate the modern notion, that tlie atone- 
 ment is a mere display of the perfections of Deity, and 
 an exhibition of the results of sin. So f^ir as a display 
 and exhibition of this kind are only intended, we per- 
 ceive not why they are not, this moment, being made, 
 by every fallen spirit, angel and man, in the prison of 
 hell. No intelligence in the universe, as he hears those 
 groans which outlast the spheres, and witnesses that 
 anguish that will be but just begun when time shall be 
 no more, will have any doubt as to the consequences of 
 sin. Nor will he be destitute of a most awful display 
 of the perfections of the great God. And think you 
 the hopeless subjects of such perdition will, themselves, 
 not realize the perfections of God, and the results of 
 sin in dread reality? A perfectly innocent and holy 
 being could not therefore suffer, as did the eternal Son 
 of God, by way of simple display and exhibition. O 
 no. "He endured most grievous torments immediately 
 in his soul, and most painful sufferings in his body; was 
 crucified and buried," that he might redeem his people 
 from the curse of the law, being made a curse for them. 
 If such is the representation which Christ himself has 
 given of the nature and design of his own sufferings and 
 death; then such is the representation which his minis- 
 ters should always make of these amazing transactions. 
 Any other representation, of course, cannot be the ful- 
 filment of the ministry, in this respect, which has been 
 received in the Lord. 
 
 3. We will now notice, for a moment, the doctrine
 
 FULFILMENT OF THE MINISTRY. 95 
 
 of depravity. By depravity is intended " the sinfulness 
 of that estate whereinto man fell, which consists in the 
 guilt of Adam's first sin, the want of original righteous- 
 ness, and the corruption of his whole nature, which is 
 commonly called original sin; together with all actual 
 transgressions which proceed from it: that, the covenant 
 being made with Adam, not only for himself, hut for his 
 posterity; all mankind, descending from him by ordi- 
 nary generation, sinned in him, and fell with him, in 
 his first transgression. From this original corruption, 
 whereby all men are indisposed, disabled, and made 
 opposite to all good, and wholly inciined to all evil, do 
 proceed all actual transgressions.*' Every sin, whether 
 original or actual, is either a positive transgression of 
 the law of God, or an absolute want of conformity 
 thereunto. In either case, the subject of the peccancy 
 is exposed to the penalty of the law, w hich is the wrath 
 and curse of God, both in this life and that which is to 
 come. 
 
 Now, on what continent, in what island or peninsula, 
 in what clime, or in what sequestered, happy spot, can 
 we be presented with the rare specimen of a descend- 
 ant of Adam, unxorrupted and unsinful? It is true, 
 that a notion, a mere assumption, without a particle of 
 evidence for its support except tlic favor of great names, 
 is maintained on this fundamental article of the Chris- 
 tian system; which seems to us to be alike at variance 
 both with the doctrine of the Bible, and with the inevi- 
 table deductions of sober reason. The notion to which 
 we re fer is the dogma, that depravity consists, exclu- 
 sively, in the state of the heart, and does not exist- pre- 
 viously to the exercise of the voluntary powers. The 
 Bible, as we verily suppose, does not teach us, that at
 
 96 ORIGINAL SERMONS. 
 
 the moment and by the fact of the commencement of 
 our voluntary operations, we become depraved. Nay 
 truly; but it teaches us that we were conceived in sin, 
 and brought forth in iniquity. Unless, therefore, human 
 beings are voluntary agents in their own conception, 
 and at their own birth, they are depraved before the 
 exercise of volition commences. From this conclusion, 
 it is confidently believed there is no possible escape, 
 except it be under cover of a sophism. And hence it 
 is sometimes attempted to be eluded by the quaint eva- 
 sion, that moral agency begins much earlier than we 
 are accustomed to imagine it does. This is a puerile 
 thought, and touches not the difficulty; nor does it 
 reach the conclusion. But a more dexterous parry is 
 shown in alleging, that voluntary agency is essential to 
 the very existence of human beings; and that therefore 
 sin is still the result of choice. As this is a naked as- 
 sertion, without the shadow of proof, it would certainly 
 not be unfair treatment to pass it without farther no- 
 tice. Still, as it is specious in the opinion of some, it 
 may merit an additional thought. Let it be particu- 
 larly remembered, then, that the conclusion which we 
 are defending, regards depravity as coetaneous with 
 human existence — even in its remotest embryo. If, 
 therefore, the notion whose validity we are now exa- 
 mining were tenable, it would only follow that depravity 
 and free agency are simultaneous attributes of human 
 nature. And then it would be as good logic, and per- 
 haps better Theology, to predicate free agency of 
 depravity, as to predicate depravity of free agency. 
 The truth seems to be, that depravity is essential to 
 human existence, ever since the fall of Adam; while 
 there is a period of this existence, whose precise meta-
 
 FULFILMEJiT OF THE ^HNISTRY. 97 
 
 physical character is involved in mystery, which vf e 
 cannot penetrate. And during this period, so far as 
 the laws of mental operations are known to our world, 
 voluntary agency cannot, in any sense, he an attribute 
 of the being in question. Or, if such agency belong to 
 such being at all, it does most indubitably belong to it 
 in a mode -wholly different from that in which it 
 belongs to those of the race who have passed the pe- 
 riod now contemplated. It is, in our view, utterly 
 inconsistent and. gratuitous to limit either holiness, or 
 sinfulness, to any one power, or faculty, or affection of 
 the soul. It is the state of the entire man, in either 
 case, which constitutes the true character. And, 
 therefore, neither sinfulness nor holiness consists exclu- 
 sively in the state of the heart; nor yet is either of them 
 the simple and direct result of voluntary operations; 
 but the exhibition of the real condition of the whole 
 man. Such, then, in our estimation, is the only view 
 of this all-important and radical doctrine, which will 
 be a fulfilment of the ministry which has been received 
 in the Lord. 
 
 4. We notice, next, the doctrine and fact of man's 
 utter inability to recover himself from the ruins of his 
 apostacy. By inability, we m.ean a total absence of all 
 strength, or power, or competency whatever, on the 
 part of man, to recover what he has lost by his depravity, 
 and to restore himself to the favor of God, which 
 indeed would be to recover the sum total of his loss. 
 The distinction, therefore, so generally made, between 
 what are denominated natural and moral ability, we 
 have ever regarded as futile, and without foundation 
 in fact. If the sinner were inclined, with the strength 
 of an angel, to recover himself from his depravity, he
 
 98 
 
 ORIGINAL SER3IONS. 
 
 would, in our opinion, be perfectly incompetent to the 
 mighty task. We, of course, do not admit that the 
 obligation of the sinner to obey God rests either on his 
 natural or moral ability to render such obedience. 
 This obligation originates in the nature of the God of 
 heaven, and that of rational beings, as he constituted 
 them; and binds all of them, holy and unholy, able and 
 unable, to obey, unless those unable to perform were 
 disabled by God himself. The doctrine, that the obli- 
 gation of the sinner to obey the law of God, rests on his 
 natural ability to render the required obedience, and 
 is, therefore, urgent, in proportion to the amount of 
 such ability, is, in our most solemn conviction, not only 
 grossly absurd, but is fraught with the most mischievous 
 tendencies. Make the supposition that the sinner 
 should will away his natural a])ility to obey God, then 
 his obligation to obey would be utterly cancelled, 
 according to the theory now under review. We should 
 thus be presented with the very singular paradox of 
 that, which is the sinner's only crime, his free choice, 
 being, at the same time, his full indemnity. They who 
 ascribe so much to free volition, may well look impar- 
 tially at this dilemma. But even admitting, that our 
 view of this thing is not defensible, what is gained by 
 a tenacious adherence to the chimera of natural ability? 
 Its projectors have ever ingenuously admitted that such 
 is the degree of man's moral inability to obey God, 
 that it is absolutely out of his power to remove this want' 
 of power to perform his duty. And thus is it main- 
 tained, that the sinner has the power to do that which 
 it is, at the same time, conceded he has not the power 
 to do. Or, which is the same thing, it is maintained 
 that the sinner has natural power to do that which his
 
 FULFILMENT OF THE 31INISTRY. 99 
 
 moral impotency renders absolutely impracticable. 
 Besides, what a strange infelicity of phraseology is it, to 
 talk of a sinner having natural ability to perform 
 spiritual acts? And still farther, if God could not 
 make Adam or any other creature holy or unholy in 
 nature; nay, if he himself is not holy in nature, but only 
 in inclination, what jargon is it to talk of ability or 
 inability of nature! It is not for us to bring these 
 divergent lines together. In the mean time, we are 
 assured that *•• when we were yet without strength, in 
 due time Christ died for the ungodly." The word 
 strength is a generic term, and of course includes every 
 species of ability predicable of the race. In the con- 
 nexion in which it is found, as we have quoted the 
 passage, it signifies a total want of all power, being 
 expressive of the state of death, of vvhich ability can- 
 not, in any sense, be affirmed. And this is that total, 
 utter helplessness which reduces sinners to the condi- 
 tion of absolute and unqualified dependence on the 
 sovereign grace of God, for deliverance from ruin ; and 
 which renders the bestowment of this grace so rich 
 and glorious a display of heaven's beneficence to 
 wretched man. Let this momentous topic, therefore, 
 be candidly examined in the light of the Bible. And 
 let every minister of the gospel, in this respect also, 
 take heed to the ministry which he has received in the 
 Lord, that he fulfil it. 
 
 5. We come, in the next place, to the doctrine of 
 the renewal of man's nature by the agency of the 
 Holy Ghost, which is the true source of all his ability, 
 .whether natural or moral, to obey the holy law of God. 
 It should ever be borne in solemn remembrance, that 
 in whatever degree the sinner possesses ability to per-
 
 100 ORIGINAL SERMONS. 
 
 form his duty, in the same degree, is the necessity of 
 the influence of the spirit of God to enahle him to do 
 this work, diminished. It is not to be wondered at 
 then, that they who most highly extol the sinner's own 
 ability, should renounce the doctrine of the direct and 
 positive agency of the Holy Ghost, as essential to the 
 new creation in Christ Jesus taught in the Bible. 
 Hence, we hear the astounding sentiment uttered from 
 pulpits, said to teach the doctrines of Christ, — who 
 most solemnly declared, 'except a man be born of the 
 spirit, he cannot see the kingdom of God,' — that for 
 the sinner to change his governing purpose is for him^ 
 to undergo all the change contemplated in the scrip- 
 tures. How deplorable is it, that men should thus spoil 
 themselves through vain philosophy, falsely so called. 
 And, however others may account for so startling a 
 fact, for ourselves, we hesitate not to affirm, that it is 
 the necessary result of the prominency given to the 
 ability of sinners to perform their duty, independently 
 of foreign assistance. They are not shut up to the faith 
 of Christ; to an humble reliance on his intercession; 
 and to an absolute dependence on the quickening 
 power and grace of the Iloly Ghost; but are flattered 
 with the pleasing notion, that they have themselves the 
 ability to do all that God requires of them — more pow- 
 er to love than to hate him; and that if they will but 
 put forth this power in altering the leading purpose of 
 their lives, they will then be the workmanship of God, 
 created in Christ Jesus unto good works, which God 
 hath before ordained, that they should walk in them. 
 What indignity to God the Holy Ghost 1 No truth of 
 revelation has been more expos'ed to profane wit, and 
 philosophical scepticism than that of the agency of the
 
 FULFILMENT OF THE MINISTRY. 101 
 
 Holj Ghost. The inculcation of this truth, however 
 sober and scriptural^ is treated with unmeasured con- 
 tempt. How much to he lamented then is it, that minis- 
 ters of the Gospel, through a blind zeal for new and 
 unwarrantable modes of philosophising on the doctrines 
 of the Bible, should aid the enemies of all-righteousness 
 in their unhallowed opposition to this glorious and 
 blessed truth. Brethren, is not the Holj Ghost the 
 author and giver of life? Will the sinner ever have 
 one right thought or desire, or perform one right act, 
 without his special aid? Who renews the soul? Who 
 convinces the sinner of his lost and perishing condition? 
 Who gives him the grace of repentance and faith; 
 reveals to him the mercy of the Lord Jesus; leads him to 
 the Cross; and imparts to his troubled soul the peace and 
 comfort which flow from justification, and acceptance 
 tlirough the blood of the everlasting covenant? Who 
 sustains and invigorates the spiritual life which he first 
 bestowed; imparts holiness and strength, victory over 
 the world, love to God, zeal for His glory, and sincerity 
 in dedication to his service? Is it not the Eternal 
 Spirit? Is he not the author of all those blessings and 
 exercises? We must then m.agnify His influence, and 
 give Him the praise of all that he performs. We must 
 hold fast the old scriptural doctrine of the special 
 agency of the Holy Ghost; and implore, earnestly. His 
 gracious aid, if we desire success to our ministry, and 
 prosperity to the church. Let every minister take 
 heed how he fulfils his ministry in this very important 
 and deeply vital point. 
 
 6. We advert, in the last place, to the doctrine of 
 justification by faith in the imputed righteousness of 
 Christ. The necessity of obtaining justifying righ- 
 
 9
 
 102 ORIGINAL SERMONS. 
 
 teousncss, through the ohedicnce unto death of the 
 Eternal Son of God is one of those fundamental truths 
 which are slowly and reluctantly received by the 
 hearers of the Gospel. And even when it is admitted, 
 it is not soon believed by the heart, and expanded into 
 the full extent of this stupendous and glorious mystery. 
 The pride and self righteousness of man resist this doc- 
 trine with an obstinacy removable only by the power 
 of the Almighty Spirit. The notion that he does not, 
 absolutely, depend, for justification, on a gracious act of 
 mercy procured through the intercession of a surety, 
 independently of his own works or merits, is ever 
 intruding itself upon his imagination. This fatal mis- 
 take is to be corrected only by repeated and explicit 
 developements of the plan of salvation through Jesus 
 Christ; of his vicarious sufferings; and of gratuitous 
 justification on account of his perfect righteousness, and 
 reckoned to the sinner as his own righteousness upon 
 his belief in Christ as his only Saviour. By patient 
 and full instruction, our hearers, under the gracious 
 illumination of the Holy Spirit, are convinced of th^ 
 utter hopelessness of establishing any righteousness of 
 their own ; and are brought to receive , with simplicity 
 and gratitude of soul, the gift of righteousness through 
 faith in a gracious and glorious substitute. This great 
 truth is the key-stone which binds together the whole 
 fabric of the Gospel method of salvation. What, then 
 shall we think of that ministry which rarely or never 
 presents this doctrine to the minds of those who hear; 
 which indulges in a certain, not very intelligible cur- 
 rent of sound, and mode of expression, amounting to 
 very exceptionable phraseology; instead of directing 
 perishing sinners to high conceptions of the blessed
 
 FULFILMENT OF THE MINISTRY. 103 
 
 Saviour; simple faith in his sacrifice; ardent love to his 
 name; and hungering and thirsting for his righteous- 
 ness, as for the hread and water of life. Oh! let every 
 minister of the Gospel, as he would be free from the 
 blood of souls, and from the awful charge of having 
 shunned to declare the council of God, take heed, in 
 tliis most vital of all points, to the ministry wliich he 
 has received in the Lord, that he fulfil it. 
 
 There are many other doctrines and facts of the 
 Bible, which, did time permit, we would add to these 
 specifications. As these, however, are among the most 
 important of the doctrines and facts of the Bible, when 
 they are rightly understood and taught, the others are 
 the more likely also to be so understood and taught. 
 
 We, therefore, pass to a very brief notice of — The 
 manner in which the ministry is to be fulfilled. 
 
 And here \^'c observe, that modern sermonizing, is 
 strikingly marked by a propensity for novelty in the 
 modes of illustrating, and of exhibiting the doctrines 
 and facts of the Bible. It were greatly to be desired, 
 tliat a strict adherence to a uniform standard, a form 
 of sound words, should be maintained in fulfilling the 
 ministry: especially by those who profess to entertain 
 the same views of the doctrines and facts of the Bible. 
 Nor is such adherence to a form of sound words a 
 mere matter of indifference, (as too many seem to sup- 
 pose,) left to the option of every one who ascends the 
 sacred desk, to decide for himself. It is alike the injunc- 
 tion of an inspired Apostle and the solemn requisition 
 of the Church, when she imposes on her sons, about to 
 minister at the altar, the very sacred obhgation of 
 adopting her estabhshed and public Formularies of 
 faith and of practice. Ah! what tears of mourning
 
 104 
 
 ORIGINAL SERMONS. 
 
 and what sighs of anguish vrould have been spared to 
 Zion, had these holy ties never been sundered by those 
 to wliom their restraints ought to be liberty, and honor, 
 and glory. It is the dereliction of these bonds that 
 causes the dissention and discord which so grievously 
 afflict the church; which has infused into her body the 
 poison of death and the principles of dissolution; and 
 has opened upon her the sluices of error, like the tur- 
 bid waters of a torrent, which, having broken through 
 the mole that confined them, sweep over the land, 
 leaving waste and ruin in. their track. The tempta- 
 tion to the course which we would rebuke, in the most 
 decided tone, is strong to joung and inexperienced 
 ministers, who are ardent, and ambitious of the reputa- 
 tion of shining talents, of great originality of thought; 
 and who have much less judgment and taste, than they 
 have vanity and presumption. Disdaining to walk in 
 the pathway in which the patriarchs of the church 
 trod, and in which her fathers still tread, to the temple 
 of truth, and in which they directed weary pilgrims to 
 go, who were desirous of finding this temple, these 
 youthful tyros and novices, to exhibit their superior skill 
 and wisdom, and courage, take a new, unbeaten way, 
 not so straight and narrow. It has no frame-work 
 along it, no posts, nor pillars, nor signs, which so 
 describe and define it, as that the slightest deviation 
 from it is immediately discovered. It leads in all 
 directions, and is without ending; so that a traveller 
 who takes this route is ever in the rigl:t course, so far 
 as a mere road is the right course. It is not surprising 
 if they who travel this way should wander on till ulti- 
 mately they perish in the desert of error and of sin, like 
 the hapless caravans that sometimes perish in the
 
 FTJLFILMEXT OF THE MINISTRY. 105 
 
 trackless fields of burning sand, in the land of deserts. 
 O, it is of unspeakable importance to weary travellers, 
 on a long and perilous journey, beset with a thousand 
 dangers, that they be directed into the way which leads 
 to the wished-for home, a sweet place of rest, a city of 
 refuge. And they, appointed as guides on the way, 
 have a fearful responsibility resting upon them for the 
 manner in which they perform the trust committed to 
 them. Ah! if they misdirect those with whose instruc- 
 tions they are charged, and they lose the right way, 
 and finally perish in consequence of the instruction 
 which they received, how shall their instructers account 
 to the Lord of life for their infidelity and perfidy? Let 
 young men, then, more especially, let all appointed to 
 be guides to pilgrims on the way to Canaan, so direct 
 them, as that they shall find that good land. Other- 
 wise they will not take heed to the ministry which they 
 have received in the Lord, that they fulfil it. 
 
 Would our time and limits permit, we should wish 
 to make a few remarks on the demeanor of the outer 
 man, in the fulfilment of the ministry, and also in the 
 ordinary intercourse of life. Let the example of 
 Christ and his apostles be the model which all ministers, 
 but particularly the young, adopt, in discharging the 
 functions of their ofiice. Christ spoke as never man 
 spoke. But it was in all the inimitable dignity and 
 majesty of perfect ease, and simplicity, and plainness. 
 And although no minister can acquire the manner of 
 this divine teacher, yet every minister is bound to ap- 
 proach as nearly to his example as a mortal may. In 
 every performance the apostles displayed the true sub- 
 lime of oratory. But it was not flourish, nor bombast, 
 nor gasconade, nor rant. It was the resistless elo- 
 
 9*
 
 106 ORIGINAL SERMONS. 
 
 qucnce of ricli minds and devoted hearts. Let it not 
 be supposed that we deprecate the very best manner 
 of which the minister is capable, when he is dehvering 
 the message of God to his fellow men. Nay, verily, if 
 he can embody every charm of elocution and every 
 grace of composition in every sermon which he delivers, 
 the result upon the influence of his ministry will be so 
 much the more auspicious. And all this would be 
 wholly different from those spangling or boisterous 
 effusions which too many, in the sacred office, pour 
 forth in gusts upon their unedified and gaj^ing hearers. 
 The image is not the object; wind is not rain; shadow 
 is not substance; smoke is not fire. The men of whom 
 we speak would do well to preserve among their me- 
 mentoes an observation of the eloquent and tasteful 
 Hall, — one of the most finished pulpit orators of modern 
 times, — who, being asked his opinion of a brilliant 
 pulpit performance which had filled a gazing crowd of 
 hearers with wonderment, replied, 'it was very fine; but 
 a man cannot live on flowers.' We have only time to 
 say, in relation to the ordinary intercourse of ministers 
 with society around them, that there is a certain gravity, 
 whose theory, at least, is not diflicult to be learned, 
 which they are directed, in the word of God, to main- 
 tain upon all occasions. Alas! how wounding to the 
 Saviour and his cause, when a minister of the gospel 
 exhibits a levitj^ of deportment, a lightness of mind, 
 and a foolishness of conversation not surpassed by the 
 vain, and fashionable, and thoughtless youth of the 
 world. Tlie Lord save the church from the blight and 
 the curse of such ministers. That minister, who does 
 not take heed to himself and his doctrine, does not 
 cherish an evangelical solicitude for the salvation of
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 107 
 
 his hearers, will not be the means of saving them; 
 and he himself shall be a cast away. Nor does he 
 who is not prayerfullj vigilant as to the matter and 
 manner of his ministrations, so take heed to the minis- 
 try which he has received in the Lord as to fulfil it. 
 O then, let all the ambassadors of the King of saints, 
 the head of the church, imbibe the full spirit of the 
 gospel, and of its author, and go forth to the blessed 
 woik of entreating sinners, in Christ's stead, to be 
 reconciled unto God. Thus, though by far the greater 
 part of those whom he warns and exhorts, treat his 
 message with scorn and indifference, yet he shall be 
 glorious in the eyes of the Lord, arid God shall be his 
 strength. How magnificent, how stupendous are the 
 objects to which the whole mind and soul of the gospel 
 minister ought to be ever directed! 
 
 SERMON VII.* 
 
 BY THE IJEV. JA3LES BLYTHE, D. D. 
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 
 
 Finally, brethren, farewell ; be perfect, be of good comfort, be of one mind, 
 live in peace, and the God of love and peace shall be with you. 
 
 2 CoRiXTiiiAXS xiii. 11, 
 
 To recount the past struggles, temptations, and felicities 
 of our Christian course, and, with confidence in God, to 
 look forward to those that may come, form at once the 
 duty, the happiness, and safety of the Christian. Says 
 
 * Delivered to the church and congregation of Pisgah, on tlie lesignation 
 of the pastoral charge, after a connection of forty years.
 
 108 ORIGINAL SERMONS. 
 
 Paul, "And now I go bound in the Spirit unto Jerusa- 
 lem, not knowing the things that shall befall me there; 
 save that the Holy Ghost witnesseth in every city, say- 
 ing that bonds and afflictions abide me. But none of 
 these things move me, neither count I my life dear unto 
 myself, so that I might finish my course with joy, and 
 the ministry that I have received of the Lord Jesus, to 
 testify the gospel of the grace of God. For I am now 
 ready to be offered, and the time of my departure is at 
 hand. I have fought the good fight, I have finished my 
 course, I have kept the faith; henceforth there is laid 
 up for me a crown of righteousness." Let the apostle's 
 conduct be our example to-day. 
 
 While we take a hasty review of the way in which 
 God has led this church and nryself, we will be of good 
 comfort. Let us also recount some of the duties which 
 lie before us; and thus close that delightful relation 
 which has subsisted between this church and myself for 
 forty years. 
 
 The remembrance of the first day I came among 
 you has always been to me a delight, and the cause of 
 gratitude. I found this church in a divided and dis- 
 tracted condition. Though but a youth and a stranger, 
 God so blessed my feeble efforts, that peace and con- 
 cord were restored. At that time, I had not the most 
 distant idea of ever being a citizen of this state, jet 
 perhaps the events of that day led ultimately to the 
 union between this church and myself, which has been 
 so protracted and so delightful. 
 
 I became your pastor. For forty years I have la- 
 bored to know nothing among you but Jesus and him 
 crucified. While I speak I trust I feel deeply pene- 
 trated with a sense of the innumerable short-comings
 
 GGSPEL DOCTRINE AND CHRISTIAN DUTY. 109 
 
 and imperfections of my private and ministerial life, 
 still God's grace must be magnified, and I hope is mag- 
 nified, in me. If I have ever preached one sermon, or 
 ever made one effort that has proved beneficial, it has 
 been all of grace, and I humbly hope I shall rejoice 
 in the dav of Christ that I "have not run in vain, 
 neither labored in vain." 
 
 I feel desirous that this, my last sermon among you, 
 ghould not be a mere effusion of feeling, but should 
 contain something that, vrhen I am no more with you, 
 may serve the people whom I love more than any other 
 people on earth, as a criterion of truth and a guide in 
 duty. Therefore, 
 
 I. I shall in the first place briefly state what I have 
 labored to preach among you; and 
 
 II. Throw together a few directions, as to your 
 future duty. 
 
 I pursue this course, that you may be of good com- 
 fort, of one mmd, and that you m,ay live in peace. 
 
 1. I hope you can bear me testimony that I have 
 labored to depict human nature as it is depicted in the Bible. 
 
 I have deemed this of primary importance. It is 
 known to us all, that the church, in every age, has been 
 afflicted by divisions, and often by palpable departures 
 from the truth. In everj- instance of this kind with 
 which I have been acquainted, the first step of error- 
 ists has been, to deny in some form, the total, native 
 depravity of man. The second, and indeed the neces- 
 sary consequence has been, the ascription of some kind 
 of power to man, by which the sinners salvation is not 
 wholly of grace, communicated by God, but, in some 
 way, of human origin, and the putting forth of human
 
 110 
 
 ORIGINAL SERMONS. 
 
 power. In these things, I have labored to teach you 
 as Christ and his apostles have taught us. Avoiding 
 vain jangling and philosophy falsely so called, Ave have 
 bowed down to the overwhelming truth, " that as by 
 one man sin entered into the world, and death by sin, 
 so death passed uj^on all men, for that all have sinned; 
 that by one man's disobedience many were made sin- 
 ners; that the carnal mind is enmity against God, for it 
 is not subject to the law of God, neither indeed can be; 
 that that which is born of the flesh is flesh," &c., &c. 
 From these principles we have not hesitated to deduce 
 the solemn truth, that condemnation is written upon 
 every child of Adam from the moment of his birth; 
 that if he be spared but for a day, it is an extension of 
 mercy; that if he be taken in infancy to that place, 
 where so large a proportion of the inhabitants are chil- 
 dren, it is but an exhibUion of his mercy who said, 
 "sufl^er little children to come unto me;" that if he 
 should grow up to maturity and despise the Saviour, 
 his ruin would be of his own working; but that if he 
 should be converted and brought to Christ, it cannot 
 be ascribed "to him that willeth, nor to him that run- 
 neth, but to God that showeth mercy." We have not 
 hesitated to teach you, that Adam's posterity are as 
 amenable to God's law as was the first transgressor; 
 that all mankind by their fall have lost communion 
 with God, and are under his wrath and curse. We 
 have not attempted to evade or hide from your view- 
 that doctrine so abhorrent to human reason, and death- 
 ful to all the hopes of the carnal mind and vain philo- 
 sophy, viz: "that as our first parents were the root of 
 all mankind, the guilt of their sin was imputed^ and the
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. Ill 
 
 same death in sin and corrupted nature, conveyed to all 
 their posterity." 
 
 We are aware this is hut a gloomy picture ; hut he 
 assured it is the only just portrait of man that can he 
 drawn, if we dip our pencils in Bible truth. Fancy 
 may decorate, philosophy may panegyrize human na- 
 ture, and metaphysics may bewilder the pastor and his 
 flock, but still revealed truth and stubborn fact will 
 fasten upon the heart and conscience of ever}'- candid 
 inquirer; and he still asks, with a sigh, "what is man, 
 that he should be clean, and he that is born of a woman, 
 that he should be righteous?"' 
 
 2. The doctrine of imputation has claimed much of our 
 attention. 
 
 When dwelling upon Adam's sin, and all its tremen- 
 dous consequences, I have often asked myself what 
 would a ruined world do if there were hut one Adam, 
 one imputation, one confederated head. Blessed be 
 God, the supposition finds no place in our system. 
 '•For since by man came death, by man came also the 
 resurrection of the dead; the first man Adam was made 
 a living soul, the last Adam was made a quickening 
 spirit; and as we have borne the image of the earthy, 
 we shall also bear the image of the heavenly." Dear 
 brethren, we have taught you that men are justified, 
 not by infusing righteousness into them, but by pardon- 
 ing their sins, and by accounting and accepting their 
 persons as righteous; not for any thing wrought in 
 \} them or done by them, but for Christ's sake alone; not 
 by imputing faith itself, the act of believing, or any other 
 evangelical obedience to them, as their righteousness, 
 but by imputing the obedience and satisfaction of Christ 
 unto them; they receiving and resting on him aud his
 
 112 ORIGINAL SERMONS* 
 
 righteousness "by faith, which faith Ihey have not of 
 themselves," it is the gift of God; "For he hath made 
 him to be sin for us who knew no sin, that we might be 
 made the righteousness of God in him." 
 
 Docs the weary traveller lean upon his staff? does 
 the thirsty pilgrim eagerly look round him for some 
 cooling fountain? docs the dungcon-dwellcr sigh for the 
 light of heaven? does the condemned criminal long for 
 the news of pardon? So docs the poor awakened sin_ 
 ner breathe after the justifying, enlightening, regene- 
 rating, and sanctifying grace of God. So does he de- 
 sire to "put on the Lord Jesus Christ," who is to him 
 "the way, the truth, and the life." 
 
 3. We have taught you, that intimately connected with 
 mail's total depravity^ and necessarily grozving out of it^ is 
 his irttcr inability to help himself. 
 
 We shall have less occasion now to dwell upon this 
 subject, as I did a few years ago publish my sentiments 
 on human ability, to which I refer you. Suffice it at 
 this time to say, in the language of Payne's Elements 
 of Mental and Moral Science, " Though the fall of 
 man effected no change in the original susceptibilities 
 of his mind, though it created none, and extinguished 
 none, it perverted all." We have no doubt that one 
 great cause of error on this contested subject, arises 
 from confounding the susceptibilities and capabilities of 
 our natures. To be susceptible of love, and to be able 
 to love a particular object, are tvv^o dilTcrent things. 
 For example, fallen men are susceptible of the exercise * 
 of love, but until they are created anew in Christ 
 Jesus, they are utterly incapable of exercising love 
 towards God, holy beings, or good doing; because as 
 fallen natural men, they are "enmity against God."
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 113 
 
 They neither see him, nor can deUght in him or in his 
 service. "For the natural man receiveth not the 
 things of the spirit of God, for they are foohshness unto 
 him, neither can he know them, for they are spiritually 
 discerned." Can a rational being love that w^hich has 
 in his view no loveliness in it? Is God a lovely object 
 in the estimation of an unconverted man? Certainly 
 not. On the account of our original corruption, we 
 are utterly indisposed^ disabled, and made opposite to all 
 good, and n-holly inclined to all evil. This is the lan- 
 guage of our standards. I hope it will not be forgot- 
 ten by my dear friends of this church, that the question 
 is not what kind of ability the sinner has, but whether 
 he has ability of any kind, to obey God's command- 
 ments, if by ability be meant^ any thing more than the 
 susceptibility of being wrought upon by divine grace. 
 It is surely high time the Christian world should learn 
 to avoid and pity that sophism by which we are made 
 able by one kind of ability, and unable by another kind 
 of ability, to repent, believe, and love God. 
 
 I cannot dismiss this subject, without making two 
 remarks, which I hope the unconverted part of my 
 audience will ponder well. Our inability to obey God 
 forms no part of a pica for remainiiig in disobedience. 
 First, because " God has laid help upon one who is 
 mighty to save," to vrhom it is the sinner's bounden 
 duty to apply; and secondly, because our inability is 
 our crime, not our excuse. It is part of the ruin 
 brought upon us by our fall; and no proposition can be 
 more untrue, than that it would be cruel and unjust 
 for God to command us to do that, which, by our sin, 
 we have rendered ourselves unable to do. A second 
 
 remark is this: Solemn, eloquent, and moving appeals 
 
 10
 
 114 ORIGINAL SERMONS. 
 
 made to men, accompanied with assurances that they 
 have power to repent, believe, and surrender them- 
 selves to God, is the direct way to fill the church, but 
 to fill it with self-converted persons. I awfully fear, 
 when that decisive day comes, the grand object of 
 which will be to magnify the grace of God and to st^n 
 all human pride and power, such will be found to be 
 the character of many of those conversions which have 
 been fondly hailed as genuine. 
 
 My dear friends, have it deeply impressed upon your 
 own hearts and upon the memories of your children, 
 " That man's ability to do good works is not at all of him- 
 self^ hut wholly from the Spirit of Christ,'''' "For we are 
 his workmanship, created in Christ Jesus unto good 
 works, which God hath ordained that we should walk 
 in them." Let it never be forgotten by any person 
 that hears me to-day, that the gospel is a blessed sys- 
 tem of means, ordained of God. That there is a door 
 of merc3', an ear of mercy, a mercy seat^ and a promised 
 spirit. O! Is not this enough? Who need despair, 
 when Christ has died ? Who will linger, when Christ 
 says "come unto me all ye that labor and are heavy 
 laden, and I will give you rest." Who will not melt, 
 when the Saviour weeps? Who will not tremble be- 
 fore him "who is declared to be the Son of God with 
 power?" And O Christians, who among us will not lift 
 up our heads, for our redemption draweth nigh? 
 
 4. We have labored to present the Spirit, the third 
 person in the Trinity, as operatirig a part as important and 
 distinctive in the economy of grace, as that performed by the 
 Saviour himself. 
 
 I have long been convinced that great despite is done \ 
 to the Spirit, by the manner in which his agency is
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 115 
 
 sometimes spoken of. It is no uncommon thing to 
 hear a company of sinners urged and commanded to 
 come to God, to believe and repent, without the least 
 reference to the Spirit. Indeed the agency of the 
 vSpirit is highly spoken of by such divines, in the work 
 of sanctification, but not at all in the production of 
 faith and repentance. These primary steps, according 
 to them, appertain to the creature, and are of creature 
 power. Now, my dear brethren is this the gospel? or 
 is it not a device of vain philosophy? Hear the Sa- 
 viour: "But if I depart I will send him (the Spirit) 
 unto you, and he will reprove the world of sin." The 
 world, not the apostles, not Christians, but the world: 
 that is, unconverted persons. Now, what is it to be 
 reproved of sin in an evangelical or effective manner? 
 Can any person be reproved or convinced of sin, who 
 does not see it, as committed against a holy God? Can 
 any man who is not enlightened and regenerated, 
 apprehend either God or sin in a proper light? Hear 
 what the apostle says on this subject: ''The natural 
 man receiveth not the things of "the Spirit of God, for 
 they are foolishness unto him, neither can he know 
 them, for they are spiritually discerned." The begin- 
 ning, yes, dear brethren, the very beginning of the 
 sinner's return to God, is of the Spirit, not of the choos- 
 ing or working of the blind, depraved ** natural man." 
 It is the impartation of that power which the apostle 
 calls spiritual discernment. This spiritual discernment 
 cannot be predicated of the natural man, for he " cannot 
 discern the things of the Spirit." Brethren, however 
 humbling it is to human pride, the Bible is full of this 
 doctrine. If we love him, it is because he first loved 
 .us. It is God that worketh in us both to will and to do
 
 116 ORIGINAL SERMONS. 
 
 of his own good pleasure. But you are washed, but 
 yc are sanctified, but ye are justified in tlie name of 
 the Lord Jesus, and by the Spirit of our God. 
 
 I have not, I hope, to-day, the infehcity of addressing 
 a single person, who would not shut his ears, and turn 
 away from any man who would attempt to preach the 
 Gospel, and yet deny the proper divinity of the Lord 
 Jesus Christ. Does he do less dishonor to the Gospel 
 who denies to the Spirit his appropriate work, in en- 
 lightening and regenerating the heart of the sinner? 
 The one denies the personality, and justifying work 
 and righteousness of the second person of the Trinity, 
 the other the personality and distinctive work of the 
 third. The one dishonors God the Saviour, the other 
 dishonors God the Spirit. 
 
 5. I have labored to di-azo you near to the cross. 
 
 To hold up before you the cross on which the suffer- 
 ing Saviour died, the great vicarious sacrifice, "the 
 Lamb of God which taketh away the sin of the world," 
 has been my leading object. My dear friends, if I 
 have ever retired from this pulpit, without in some dis- 
 tinct form presenting this precious Saviour to you, I 
 have reason to ask your forgiveness, but especially the 
 forgiveness of that sufferer who bore our sins in his 
 own body on the tree. 
 
 I have labored to present Christ Jesus to you as a servant, 
 " Who, being in the form of God, thought it not robbery 
 to be equal with God; but made himself of no reputa- 
 tion, and took upon 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 became obedient 
 unto death, even the death of the cross." What a life 
 of servitude did he live! Wherever poverty bore the
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 117 
 
 sufferer down, there was the Saviour found, as poor 
 as the poorest citizen of Judea — " that we through his 
 poverty might he rich." He was ever ready for the 
 lahor of the carpenter's son, or the more appropriate 
 service of whole nights of wresthng in prayer with the 
 Father, whose " righteous servant'' Isaiah says he w^as. 
 Wherever tiiere was disease, there was this sympathiz- 
 ing physician found, causing the bhnd to see, the lame 
 to walk, the deaf to hear, the dead to he raised up, and 
 the gospel to he preached to the poor. Is bereave- 
 ment and sorrow to be soothed? Jesus wept. Are 
 the people to he instructed ? We find him who taught 
 as never man taught, pouring the words of truth upon 
 the ears of listening multitudes. 
 
 / have held up Christ before you as a sufferer. Such a 
 sufferer! Was it ever known before, in the govern- 
 ment of a righteous God, that innocence, perfect inno- 
 cence, suffered? Twice had it been proclaimed, not 
 by the instrumentality of angels, but by God himself, 
 "This is my beloved Son, in whom I am well pleased." 
 Says the apostle, "Such an high priest became us, who 
 is holy, harmless, undefiled, separate from sinners, and 
 made higher than the heavens;" and yet he suffered. 
 "His visage Avas marred more than any m.an, and his 
 form more than the sons of men." Well might the 
 holy inhabitants of heaven pry into this mystery. It 
 was a wonder that never had been exhibited, or even 
 conceived of before. Has justice forsaken the eternal 
 throne ? Is that being who laid the foundations of the 
 earth doomed to moisten the ground w^hich he had 
 formed, with his sweat, his tears, and his blood? Is 
 that arm which stretched out the heavens, to be bound, 
 and he whom angels adore to be led away to Pilate's 
 
 10=^
 
 118 ORIGINAL SERMONS. 
 
 ])ar? Is that hand to which all power and dominion 
 arc confided hy God, to be nailed to a cross? Is the 
 prince of life to become the prey of death? Yes, dear 
 friends, yes, all this, and more. The cup of trembling 
 is not yet full. Into that cup is to be poured a myste- 
 rious ingredient, of which men and angels know 
 nothing, or but very little. It was the fulfilment of 
 that dreadful denunciation, "Awake, O sword, against 
 my shepherd, and smite the man that is my fellow, 
 saith the Lord of hosts; smite the shepherd." The 
 hand of man was upon him; the powers of darkness 
 vrere assembled around him. But what were both? 
 "He was oppressed and he was afflicted, yet he opened 
 not his mouth." But O! the smiting of that sword 
 wielded by Omnipotence, the gathering of that cloud 
 which veiled at once the face of nature, and of nature's 
 God: it was this that extorted from the lips of the inno- 
 cent sufferer, the bitter lamentation, "JMy God, my 
 God, why hast thou forsaken me?" I see many in this 
 assembly press closer to the dying man; they throw 
 around the arms of faith and embrace the expiring 
 sufferer. I hear them saj-, " Lord, remember me when 
 thou comest into thy kingdom." 
 
 Brethren, when reading the prophets as they detail 
 the sufferings of Christ, when tracing the historj^ of our 
 Saviour's painful life, and the God-afilictcd agony of 
 his death — when walking, in retrospect, through the 
 garden of Gethsemane, and when gazing on the cross, 
 are you not amazed, that any man, not utterly infatu- 
 ated, not left to a strong delusion to believe a lie, 
 should speak of all this as a mere show, a kind of tragi- 
 cal pantomime ? With what tears ought you and the 
 church to weep over those who deny the Saviour the 
 
 4
 
 GOSPEL DOCTRIXE AND CHRISTIAN DUTY. 119 
 
 glory of enduring the penalty of that law which sinners 
 had violated — of hearing our sins in his hody on the 
 tree — of pouring out his life, especially for those of 
 whom he says, " I pray not for the world, hut for those 
 whom thou hast given me" — of bringing in an everlast- 
 ing righteousness, which is to he imputed to his people 
 for their justification? Alas! that these things should 
 ever have been made a question. Bat you have not 
 so learned Christ. Hold fast the faith once delivered 
 to the saints — the form of sound words handed down 
 by your fathers since the Reformation. 
 
 I cannot dismiss this all-absorbing subject, without a 
 thought or two more. All agree that Christ suffered. 
 Why did he suffer? Because he in his own person 
 was a sinner? It would be blasphemy to say so. The 
 question returns, why did he suffer? The only answer 
 that can be given is, that he suffered for and on the 
 account of his people. He suffered, being innocent. 
 His people were the real offenders. He was " wounded 
 for our transgressions, and bruised for our iniquities." 
 
 •Again, if this obeying and suffering Saviour were no 
 more than a created being, what effect could his obe- 
 dience have had to magnify God's law, which every 
 creature is bound to obey, for himself, to the utmost of 
 his ability; or his sufferings to render it possible for God 
 to be just and the justifier of him who believeth 
 in Jesus Christ? 
 
 Dear brethren, you have been taught to consider the 
 above doctrines as parts of one indivisible scheme, as 
 stones in the same building, Jesus Christ, the co-equal 
 Son of God, being the chief corner stone. 
 
 II. I am to leave with you a few directions which 
 may aid you in future duty.
 
 120 ORIGINAL SERMONS. 
 
 1. As mcmhers of the church at large. 
 
 Many of the dispensations of God's providence during 
 the last half century, but especially those which respect 
 the church, appear to me to have been projected upon 
 the scale of the world. The church is no longer that 
 isolated, uninteresting object, the world esteemed it 
 one hundred years ago. It is evidently now a city set 
 upon a hill. To it every eye is turned. Its friends 
 hail its triumphs, and its wide spreading conquests. Its 
 foes tremble lest they should be broken to pieces by the 
 smitings of that stone, cut out of the mountain, which 
 is destined to fill the earth. However much deformity 
 is still about the church, she is evidently putting on her 
 beautiful garments. Her chief adornments are charity, 
 love, and good doing. Sectarian exclusion is ceasing 
 to be her character. Calvary is becoming "the moun- 
 tain of the Lord's house, and is established upon the 
 top of the mountains." The cross is ceasing to be the 
 exclusive claim of a party. These cheerfully award it 
 to those. It is at once the test of truths and the standard 
 of the church; the blood of the vicarious sacrifice is 
 henceforth to be the sacred cement of our order. Dear 
 brethren, awake and keep up with the spirit of the age. 
 Be not discouraged. It was to have been expected, 
 that when the church should awake out of her slumber, 
 some should see things as by twilight. That they 
 should be in danger of mistaking men for trees walking, 
 and truth for falsehood ; and that some even of her own 
 sons should in the ecstacy of their lirst wakeful moments, 
 mistake the exploded heresy of eight or ten centuries 
 for the invention of their own matchless powers. I say 
 again, be not discouraged. When the church shall 
 have put on her most beautiful form, the doctrines of
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 121 
 
 the Reformation will be as new and delightful as they 
 were to Luther and Melancthon; and Christ and him 
 crucified as precious to every minister, as they were to 
 Paul. "While you mark those who cause divisions, and 
 avoid them; and while you watch over and turn away 
 from those who would preach another Jesus, whom we 
 have not preached, or another Gospel which you have 
 not accepted, wake up to all the grand substantial doc- 
 trines of Christian charity and benevolence. Identify 
 yourselves and your children with the church. Let 
 every child who is large enough to sit at your bounti- 
 fully covered tables, be taught to commiserate the poor; 
 and all who are old enough to know what is meant by 
 the word heathen, be made, with their own hands, to 
 aid in sending the Bible and the Gospel to heathen 
 lands. Let no good work go on without lending a 
 helping hand. Let charity which abideth, characterize 
 you as a church and as individuals. You know me too 
 well to suppose, I hereby mean to inculcate that sickly 
 and false charity which palliates sin, or affiliates with 
 error. No, brethren, be holy as your Father in Heaven 
 is holy, and ever contend earnestly for the truth, never 
 bitterly* Buy the truth and sell it not, no, not for peace. 
 
 2. / am to speak to you as Presbyterians, 
 
 1 am one of those who believe, that the different sects 
 of evangehcal christians in the world, so far from being 
 a curse to the church, have, on the whole, been a 
 blessing. That they are the means of sustaining each 
 other in the grand fundamental doctrines of the Gospel, 
 might, I think, be abundantly proven. The justness of 
 this principle will be seen, from the acknowleged fact, 
 that there are four or five Christian denominations in 
 America, upon all of which the blessing of God evi-
 
 122 ORIGINAL SERMONS. 
 
 dently rests. They each form a part of the hulwark of 
 the land. The moment any one of the fundamental 
 doctrines of our rehgion is assailed, they all rally round 
 the Cross. When any great work of Christian charity 
 is to be put forward, they all meet in the same hall of 
 counsel and of prayer. Upon these principles, I am 
 not ashamed to be called a sectarian^ nor to impart to 
 you my last counsel, as a Presbyterian. 
 
 I would first warn you against that project, which 
 proposes to abolish all creeds, to throw all the churches 
 into or^e grand crucible, to fuse them by some undefina- 
 ble process, and then empty them out upon the world 
 amalgamated and refined. I object to this scheme, 
 because it is evidently impracticable, unless the Pope, 
 or some other individual, be made the infallible inter- 
 preter of the Scriptures. Also, because each of those 
 church alchymists expect, when the whole process is 
 closed, and the new-formed church comes out of the 
 furnace, it will possess the exact likeness of that to 
 which he belongs. Let it be enough for you, that the 
 churches to which you extend the hand of brotherhood, 
 cleave to the Cross with its vicarious sacrifice. That 
 they rely upon Christ, with his justifying righteousness, 
 the enlightening, regenerating, and sanctifying grace 
 of the Holy Ghost, and possess his spirit of holy living. 
 If we mistake not, this is all the oneness the church in 
 her best estate will ever exhibit. 
 
 You also ought to be reminded, that the present is 
 a peculiarly critical time with the Presbyterian church 
 in America. Though far from being as active as she 
 ought to have been, she has been enabled by divine 
 grace, to stand nobly forward, among her sister churches, 
 in most of the grand good-doings of the age. She has
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 123 
 
 commiserated the heathen. She has labored to obey 
 the Master, and to preach the Gospel to all the world. 
 She has bestowed her thousands to circulate the Bible. 
 She has taken children into her arms. She has wept 
 over injured Africa. She has labored to pour instruc- 
 tion through many of our colleges. She has mourned 
 over the desecration of the Sabbath. And ail tliis, 
 without meddling or caring to meddle with the king- 
 dom of this world. And what has been the reward she 
 has received, at the hand of many whom the world 
 gladly bless ? Let the mantle of charity cover up the 
 slander. 
 
 Dear brethren, what effect ought this to have upon 
 us, as Presbyterians? Nothing more nor less, than to 
 produce redoubled effort. Not from a spirit of meeting 
 opposition with opposition. But remembering, that we 
 shall reap, in due season, if we faint not — that neces- 
 sity is laid upon us, yea, wo is unto us, if we pubhsh 
 not the Gospel, each of us as we can — that the eye of 
 the Master is upon us; and he says to each disciple, 
 " watch ye, stand fast in the faith, quit you like men, 
 be strong." 
 
 It is known to you all, that the Presbyterian church 
 has for a few years, been in a state of lamentable divi- 
 sion and disorder. The attentive eye might have dis- 
 cerned the gathering storm years ago. This is no more 
 than what might have been expected, when we remem- 
 ber that enterprize, the love of novelty and distinction 
 characterize the age. In the days of the Apostles and 
 ever since, there have been men in the church who 
 have preferred themselves to Christ; their own distinc- 
 tion, to the peace of the church. All this is but the 
 fulfilment of Christ's prediction, " offences must come."
 
 124 ORIGINAL SERMONS. 
 
 Wliilc we would mingle our parting tears to-day, over 
 these afflictions of our church, we would take courage, 
 when we remind you that the disease has risen to its 
 crisis. The tempest is fast subsiding. It is our deli- 
 berate opinion, that the unity and purity of our church 
 are safe. 
 
 Had I all the eldership of our church before me to- 
 day, I would say to them, the keeping of the doors of 
 God's house is especially committed to them, and thai: 
 their power, in administering its government in ordi-^ 
 nary cases, is as three or four to one. The church 
 cannot therefore be filled with persons who have been 
 excited but for a day, or who do not embrace our stan- 
 dards, except the eldership consent to it; and in all our 
 church courts they have, and they ought conscientiously 
 to claim and exercise equal rights with their ministers. 
 It is true, some of the best men, both of the ministry 
 and eldership, have been strangely fascinated, but we 
 trust it has been but for a day. They are beginning to 
 pause; to "stand in the ways, to see and ask for the 
 old paths, and walk therein." I would leave it among 
 my parting counsels to this church, to adhere in a spirit 
 of meekness, but of firmness, to the standards of the 
 Presbyterian church. Let no man " beguile you with 
 enticing words." You are one of the oldest churches 
 in the West. You have been one of the most united 
 and peaceful. You will, I trust, be so still. For forty 
 years, dear brethren, what has been my hope, my crown 
 of rejoicing? And in the coming of our Lord Jesus 
 Christ, will you not be my "glory and joy?" 
 
 I am, though far advanced in life, going to a new 
 country, and to engage in a new iield of labor, though 
 not in labour to which I have been unaccustomed. I am
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 125 
 
 going not in quest of ease or emolument, but because I 
 have long preached the duty of self-denial, and endea- 
 voured to awaken in others a missionary spirit, and es- 
 pecially because I have consecrated myself to the cause 
 of the church, of truth, and of literature, and my all, to 
 the cause of God's Providence. It is no small consola- 
 tion to me to believe, that when I am no more with 
 you, and when you are collected in these consecrated 
 walls, where w^ have so long assembled together 
 around the mercy seat, I shall not be wholly forgotten 
 in your prayers. 
 
 3. / am in the last place, to say a word to you, as private 
 Christians, 
 
 Personal piety is the glory of the church. It is the 
 light of the world. Domestic religion, at once gradu- 
 ates and characterizes the worship of the great congre- 
 gation. Dear brethren, in the language of our text, I 
 would say to you. Be perfect. 
 
 As this is a Scripture injunction, it means something. 
 What does it mean? When our Saviour said, "Be ye 
 therefore perfect, as your Father which is in Heaven 
 is perfect," does he mean to inculcate that absolute 
 perfection, which can appertain only to underived 
 existence? Certainly not. He intended to enjoin a 
 perfection in kind, not in degree. And when the Apos- 
 tle says to the Corinthians, " Be ye perfect," he does 
 not mean that perfection, pecuHar to immaculate 
 Angels or to glorified Saints, but to Christians in this 
 mingled world of good and evil, of hght and shade, of 
 conflict and warfare. If I am asked, in what does 
 Christian perfection consist? I would say, chiefly in 
 two things. First, in a perfect resignation to the will 
 
 11
 
 126 ORIGINAL SERMONS. 
 
 of God; and secondly, in the attainment of the grace of 
 the assurance of hope. 
 
 Brethren, "Be perfect." That is, he ye ahle to say 
 from the heart, " Thy will be done." Could the richest 
 streams of Christian felicity that have ever gladdened 
 the church, or the heart of the humble child of grace, 
 he traced, this quiet resignation to God's will would be 
 found to be their common fountain. Christian friends, 
 remember God's power and faithfulness — the dying love 
 of the Saviour, and the countless promises of his word. 
 These are all engaged for your corrfort and security. 
 Why not be perfectly resigned to Him, when we "know 
 that all things work together for good, to them that love 
 God, to them who are the called according to his 
 purpose." 
 
 Brethren, labor for the grace of the full assurance of 
 hope. Some have attained to it, and why not you? 
 Make it a part of the work of every day, to lay your 
 heart, as it were, along side of God's word, that thus 
 you may know that the " Spirit itself beareth witness 
 with your spirit, that ye are the children of God." One 
 of two things will certainly be ejQfected by this daily 
 investigation. If you have only a name to live, and are 
 dead, the important discovery will soon be made. But 
 if indeed you are a child of God, the grace of full assu- 
 rance will speedily grow up in your heart, and the 
 whole of your Christian life, will, thereafter, be as an 
 antepast of Heaven. 
 
 Be of good comfort. 
 
 It is a law of our rational nature, but especially of 
 the Gospel, that activity in duty, and tranquillity^ or 
 " good comfort," go together. Brethren, if you would 
 be happy, be dutiful.
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTV. 127 
 
 Remember the duties of the closet. 
 
 I am afraid there is no duty so much neglected. Cer- 
 tainly there is none, from which springs more imme- 
 diately the richest Christian comfort. How dehghtful 
 to shut out the world; to commune alone with God, 
 when the pure desires of the heart are addressed to 
 him, uncontaminated with the pride of being heard of 
 men, which so often mingles itself with all social 
 prayer. Therefore, how wise and how imperative is 
 this injunction of the Master, "When thou prayest, 
 enter into thy closet, and when thou hast shut thy door, 
 pray to thy Father which is in secret, and thy Father 
 which seeth in secret shall reward thee openly." 
 
 Remember the duty of family religion, 
 
 God long ago commanded the offering of the morn- 
 ing and the evening sacrifice. The duty of unremit- 
 ting family religion seems to me to be so indispensable 
 to the keeping up a sense of our daily dependence 
 upon God, and of the obligations of parental, and social 
 life, that we cannot conceive of real piety, where there 
 is no assembling of the family, morning and evening, 
 around the mercy seat. What must our children think? 
 They have seen us at the Lord's table. They have 
 heard us solemnly covenant with God, and the church 
 to renounce the world, and to walk daily as in the sight 
 of God. What must our children think, and what will 
 our hesitating and stumbling neighbors think, when 
 tliey see us so much devoted to the world, as to be un- 
 willing to redeem a moment, for family devotion? 
 How shall we be able to meet the collisions of this jar- 
 ring world, to exercise that forgivenes, which is of 
 daily requisition, unless we have our hearts imbued with 
 the spirit of our Lord's prayer, and have solemnly
 
 128 ORIGINAL SERMONS. 
 
 covenanted on our knees, and in presence of our fami- 
 lies, that in all things we would labor to adorn the doc- 
 trine of God our Saviour? It has been well said, that 
 house is without foundation, or covering, where the 
 evening and the morning sacrifice is not offered up. 
 
 Remember the duties you owe to your children and 
 servants. 
 
 What tongue can paint the responsibilities of parents 
 and masters? God's church, when first organized, em- 
 braced a whole family; Abraham, his son, and all his 
 household. And twice in the New Testament, the 
 same grand principle of household religion is recog- 
 nized. Why? Because, what the germ is to the 
 future oak, what the foundation is to the future edifice, 
 such is the family to the church. Would to God I 
 could this day impart to you some of my convictions, 
 and blessed be God, some of my early and later expe- 
 rience on this subject. I am convinced, there is nothing 
 in which the church of God is so far behind her duty, 
 and her privilege, as she is, in the fulfilment of the ob- 
 ligations she is under to the children of her members. 
 We cannot now dwell on this subject. But I must 
 be permitted to ask all Christian parents, if they are 
 not guilty of dishonoring God, when they, for a mo- 
 ment, doubt (provided they do their duty) that every 
 child they have shall be given to them, as companions 
 in the way to glory? Are God's promises made to you? 
 Are they not also made to your children ? We have, 
 all, it may be, unconverted children. Why are they 
 so? Is it because there was no covenant relation 
 formed between God and them, on their baptismal day? 
 Or is it because God is slack concerning his promises? 
 No, no, dear brethren. It is because we have failed
 
 GOSPEL DOCTRINE AND CHRISTIAN DUTY. 129 
 
 in parental prayerfulness, pietj' and wisdom. I would 
 call upon myself and upon you to be stirred up on this 
 subject. To take fresh hold of that God, who has 
 said, "I will be a God unto thee and thy seed after 
 thee." 
 
 We may talk about revivals, and about the dawning 
 of the Millennium as we please. We may send our 
 missionaries to the heathen. We may multiply Bibles 
 by millions, and Sabbath Schools by thousands. We 
 may engage in all these graijd and glorious enter- 
 prises; but the work will not be done, the world will 
 not be converted, the fruit of the hand-ful of corn in the 
 earth upon the top of the mountain, will never shake 
 like Lebanon, till parental obligation and faith are in 
 full exercise. The church must receive her finished 
 glory from the hand of family piety, and parental con- 
 fidence in a covenant-keeping God, as she had her first 
 foundation in the family of Abraham. 
 
 As it respects the duty of masters, ^ they are in 
 this country, I know not what to say. I find in the 
 Bible abundant instruction, as it respects the duty of 
 masters and sercants^ none as it respects masters and 
 slaves. Therefore I know not what to say. I have 
 long struggled with these duties, and have utterly 
 failed; and can only pray God, speedily to commiserate 
 the church and the land, as it respects this matter. 
 
 Remember the ehitics you ozce to this church in particular. 
 
 All may be included in one word. Be of one mind, 
 live in peace. I leave you a loving and peaceful peo- 
 ple. There is among you no root of bitterness, or 
 heart-burnings, known to me. And it is not the least 
 of my consolations in parting with you to day, that you 
 are about to pass to the pastoral care of a man, who 
 
 IF
 
 130 ORIGINAL SERMONS^ 
 
 has much of the meekness of his Master ahout him, and 
 who is sound in the faith, and whose heart, I trust, 
 burns with the love of God, and who will devote hin^- 
 self to the salvation of your souls. I have no doubt 
 you will transfer to him that love and confidence which 
 you have so kindly extended to me. 
 
 To the eldership I would say, you have been, some 
 of you, for many years, my friends and counsellors. 
 You have all been fellow-laborers with me in the gos- 
 pel. I now solemnly charge you, "take heed unto 
 yourselves and to all the flock, over which the Holy 
 Ghost has made you overseers." Much of the well- 
 being of this church depends upon you. Much of the 
 purity and peace of the Presbyterian church in Ame- 
 rica depends upon the eldership. They who only rule 
 well in the church have fewer temptations to meet, 
 fewer partialities to gratify, fewer subtleties to propose 
 and to explain. It is a rare thing that an elder com- 
 mits himself upon paper, or in a public discourse. 
 Nor are they so liable to be heated by the fervor of 
 party, or inflated by the breath of popular applause. I 
 therefore say again, the purity and the peace of the 
 church is, by God, and our excellent form of church 
 government, deposited with the eldership. I believe it 
 has been deposited in faithful hands. They are the 
 sheet-anchor of the church's safetj , in as much as they 
 hold up the hands of their ministers, by prayer, and 
 throw in their counsels, and interpose the weight of 
 their standing and influence to check innovation and 
 error. 
 
 Finally, dear brethren, can you tell what is included 
 in that consolatory assurance with which Paul closes 
 his epistle to the Corinthians, "And the God of love
 
 JUSTIFICATION BY FAITH. 131 
 
 and peace shall be with you." It includes all things, 
 under all circumstances, and at all times. The God 
 of whom Paul so confidently spake to the Corinthians, is 
 the same God in whom you and I confide to-day; and 
 may I not say to this dear church, " the God of love 
 and peace shall he with you." Amen. 
 
 SERMON Vm. 
 
 BY DAVID MO^'FORTJ V. D. M. 
 
 JUSTIFICATION BY FAITH. 
 
 Therefore we conclude, that a man is justified by faith, without the deeds 
 
 of the law. Romans iii. 28. 
 
 The scriptural definition of the faith of God's elect 
 is, " Faith which worketh hy love." The term itself 
 signifies the belief of testimony, or a confidence in the 
 veracity of another, as well as in his ability to accom- 
 plish some particular thing. In the first sense it is 
 used where it is said, " If we receive the witness of men, 
 the witness of God is greater," and this witness is de- 
 fined to be God's testimony of his Son. A thing may 
 appear in view of the mind to be simply true, without 
 any circumstance of interest pertaining to it. In this 
 case our belief is of an indifferent kind, or purely specu- 
 lative. Or, a thing while it appears true, may also 
 appear good and excellent, presenting something tor 
 our approbation and reception, which in its own nature 
 is very desirable. We easily perceive that in this
 
 132 ORIGINAL SERMONS. 
 
 case our belief is very different from the former. There 
 is an influence upon the heart and the affections; and 
 where the good proposed is placed within our power, 
 and at the same time our exertion is required to obtain 
 it, it becomes practical, producing a favorable deter- 
 mination of the will. This evidently fills the descrip- 
 tion of "faith which works by love," and implies the 
 . cordial delight of the soul in the Gospel tender of justi- 
 fying righteousness through Christ, as being in itself 
 w^orthy of our acceptation. And this righteousness 
 being in the view of the mind perfectly adequate to the 
 end proposed, viz: to present the sinner faultless before 
 Godj and to give him a right to eternal life, (which of 
 all other things a convinced sinner most desires,) it ob- 
 tains at the same time his confidence or reliance. Of 
 this description of faith, we have a beautiful summary 
 in our standard, where it is defined to be that "whereby 
 we receive and rest upon Christ alone for salvation, as 
 he is offered in the Gospel." 
 
 The term justification is another leading one in the 
 text which requires our particular attention. The ori- 
 ginal word is forensic, and signifies to pronounce or 
 resolve one just or righteous in law. Here we are at 
 once presented with a grand and peculiar mystery of 
 our holy religion, viz: that of a person in himself guilty, 
 and yet really and in fact declared legally righteous ; 
 for all without exception "have sinned." To this sub- 
 ject, our attention is invited by the text, which in refe- 
 rfence to the doctrine of a sinner's justification, contains 
 two propositions. 
 
 1st. A positive. It is by faith. 
 
 2ndly. A negative. Not by, that is, "without the 
 deeds of the law." 
 
 s^-.
 
 JUSTIFICATION BY FAITH. 133 
 
 In illustrating the first, two things naturally require 
 our attention: 1. the ground upon which a sinner is 
 said to be justified; 2. the connection which faith has 
 in his justification. 
 
 Here observe that there are two ways in which a 
 person may be absolved, or freed from legal charge: 
 the one, where there has never been guilt incurred by 
 the breach of any precept; the other, w^here though 
 there has been a breach, yet full obedience has been 
 rendered by the guilty person to the penalty. In the 
 first sense, Adam had been legally righteous, had he 
 never transgressed; in the second, he could not be after 
 the fall, for the penalty incurred was death, which was 
 nothing less, if sustained in his own person, than an 
 unlimited duration of suffering. But if in any way an 
 adequate obedience can be rendered to the penalty, 
 and the life of the criminal saved, his acquittal is still 
 possible. If he can in any way be put in possession of 
 the rewards of that obedience w^hich makes full repa- 
 ration for his crime, his discharge is not only possible, 
 but it follows of course. 
 
 Now, the penalty requires the life or blood of the 
 transgressor, and its claims cannot terminate short of it 
 or its equivalent. But the scriptures on this subject 
 very clearly admit of substitution ; for it is said, "without 
 shedding of blood there is no remission," implying that 
 by shedding of blood there is. And that this remission 
 may and does take place by the blood of another being 
 substituted in place of the criminal's, is clear from the 
 same passage, for the Apostle alludes to the typical 
 sacrifices under the law which were offered for sin. 
 All the ancient sacrifices carry in their very aspect 
 the scriptural doctrine of substitution. The offender
 
 134 ORIGINAL SERMONS. 
 
 brouglit forward his victim, its blood was shed, and his 
 sin was forgiven or remitted; but in what possible sense 
 but as "the blood which is the Hfe" had a reference to 
 proper claims of the penalty. It is true these were 
 typical sacrifices only, and possessed no efficiency in 
 themselves to take away sin; yet they show the hfe of 
 an innocent person may be substituted in the place of 
 the guilty, and be accepted so that the original trans- 
 gressor may be treated as if he had not transgressed. 
 It also shows us the nature of the great antetype, the 
 sacrifice of Christ, which on account of its value is suf- 
 ficient to take away the guilt of sin. 
 
 Our time will not permit me to take a full view of all 
 the scriptural arguments in favor of real substitution, 
 and of the death of Christ being such and accepted as 
 such in the stead of believers. Nor can I at present 
 attend to any specious objections which may be 
 alleged; but let us content ourselves for the present to 
 know that it is scriptural. And what can be more fully 
 expressed than this, in the following plain propositions.^ 
 "The Lord laid on him the iniquity of us all." Cer- 
 tainly it was the punishment of our sins. And it is 
 said again, "He bore our sins in his own body on the 
 tree." And in illustration of this, it is again said, " The 
 chastisement of our peace was upon him, and by his 
 stripes we are healed." And in reference to his death, 
 it is said, "He was delivered for our offences." We 
 cannot, without obvious perversion of scripture, under- 
 stand these passages as having any other meaning than 
 that Christ's death had a reference to the penalty 
 which we had incurred; that it is accepted as an equiva- 
 lent obedience, and that by virtue of it we obtain our 
 discharge.
 
 JUSTEFICATION BY FAITH. 135 
 
 But this righteousness does not effect the justification 
 of any but those who receive it, and it is received by 
 faith. " But as many as received him, to them gave hQ 
 power to become the sons of God, even to them that 
 beheve on his name." This leads us to consider the 
 connection which faith has in our justification. On 
 this part of the subject let it be observed, that the con- 
 nection which faith has in a sinner's justification is in- 
 strumental. We are justified by faith as the instru- 
 ment, because by it we receive or come in possession 
 of that righteousness which does justify. And in con- 
 nection with this, another reason may be offered. In 
 order to the justification of a person there must be a 
 plea. This plea must be real, and it must be pre- 
 sented. Our plea is the righteousness of Christ, which 
 has been defined to be his real and satisfactory obe- 
 dience to the penalty of the law in our stead. Faith 
 not only seizes, but it presents this before the court of 
 heaven, and obtains an acquittal. Accordingly, it is 
 said, "He that believeth on him is not condemned;" 
 meaning that he is justified, the former always standing 
 opposed to the latter. But, again: we are justified by 
 faith; because the righteousness of Christ is imputed to 
 believers and to believers only. To impute righteous- 
 ness is to reckon or account it in a legal sense. The 
 person justified is reckoned, accounted, or resolved 
 righteous, through the gift or imputation of Christ's 
 obedience in his stead. It is reckoned to him as if he 
 had rendered it himself, and it is to him properly and 
 strictly an equivalent to his own personal and perfect 
 obedience. But without inquiring into the reason why 
 the transaction should be thus exclusive, (for with the 
 divine sovereignty in the case we have no concern,)
 
 136 ORIGINAIi S£RMOINS* 
 
 this righteousness is imputed to none but believers; be- 
 cause the language is positive and unequivocal: "He 
 that believeth on him is not condemned; he that be- 
 lievcth not is condemned already, because he hath not 
 believed," &:c. Now we are said to be justified by 
 faith, because it is a means of justification, as well as an 
 essential qualification in the person justified. Not, 
 however, a meritorious qualification as is intended to 
 be proved in the sequel, but one which the sovereignty 
 of God, in the economy of grace, has rendered indis- 
 pensable in this business. 
 
 This will serve to illustrate certain scriptures, which 
 represent faith itself as imputed for righteousness; as 
 for example, Abraham's faith was imputed to him for 
 righteousness; and it is also said that it shall be imputed 
 to us if we believe. If we turn our attention carefully 
 to the sacred scriptures, we shall find certain graces 
 frequently used figuratively for the object of their ex- 
 ercise. Thus faith itself is used: "Thy faith hath 
 saved thee;" yet certainly it was the power of Christ, 
 upon which faith acted, that saved the man. Would 
 time permit, other instances might be adduced, where 
 love, joy, fear, hope, &c., are severally put for their 
 objects, which would at once easily lead us to the con- 
 clusion that when faith is said to be imputed for righte- 
 ousness, the meaning is, that the righteousness which 
 faith receives is thus imputed: for as has been shown, 
 it is imputed to the believer only. 
 
 I shall now proceed to an illustration of the negative 
 part of the text, in reference to justification. 
 
 Justification by faith is here set in opposition to justi- 
 fication by works; but this opposition does not exclude 
 works in our justification. Nay, the proposition itself
 
 JUSTIFICATION BY FAITH. 137 
 
 that we are justified by faith supposes them to be 
 essential in a justified man. Faith itself is a work, 
 according to Christ himself: " This is the work of God, 
 that ye believe," &c. ; and according to the definition 
 given in the introduction, it is of a practical nature. 
 James tells us " that a man is justified by works ;" inti- 
 mating to us that the work of faith is rendered imper- 
 fect and absolutely inconsistent without them. The 
 exclusive particle in this place stands opposed to the 
 merit of good works, as being an insufiicient righteous- 
 ness to justify. The judgment is according to truth; 
 but as in every thing we offend, as the best works fall 
 short of perfection, such a judgment, founded on them, 
 would not be according to truth. Consequently, they 
 cannot be the ground. Faith therefore, as a work, 
 singly or as including other works, cannot be the 
 meritorious ground of a sinners being declared legally 
 righteous. For the more particular illustration of this, 
 take the following remarks. 
 
 The text itself plainly contradicts it; for the opposi- 
 tion is clear. But if it were the meritorious cause, it 
 ought to be a perfect work; yet this it is not; and there- 
 fore, if it were the ground of a sinner's being declared 
 righteous, the judgment would not be according to 
 truth; which cannot be. Now, no subject of evangelic 
 faith ever has or ever will plead its absolute perfection. 
 On the contrary, the more faith, the more frank 
 acknowledgment of imperfection. But, did it possess 
 absolute perfection in itself, yet it would fail in render- 
 ing an adequate obedience to the penalty of the law. 
 As justification, therefore, implies that the subject of it 
 is in possession of the obedience required of him, 
 
 though faith should include every other work in perfec- 
 
 12
 
 138 ORIGINAL SERMONS. 
 
 tion, it would utterly fail in discharging the sinner from 
 guilt or punishment. 
 
 But again: if the inherent holiness of faith were the 
 ground of our justification, there is no reason why any 
 other grace whatever might not be the ground of it. 
 There are other accompanying graces, which possess 
 at least equal holiness, such as hope and charity, which 
 are ranked with it, and of which three charity is said 
 to be the greatest. Upon the presumption, therefore, 
 that the holiness of faith is the ground of this divine 
 judgment respecting a sinner, why is it not charity 
 which is greatest? There is no reason except that the 
 inherent holiness of neither justifies the sinner. 
 
 And, farther, if the supposed doctrine were true, it 
 would necessarily explode the scriptural doctrine of 
 justification by the grace of God. Grace is an un- 
 merited favor. Now, if it were by the holiness of faith, 
 "grace would be no more grace; otherwise, work is no 
 more work." But "it is by faith, that it might be 
 grace." Here, the opposition which we contemplate 
 as true, is very distinctly brought to view. Nay, far- 
 ther; according to the apostle, the presumption being 
 true, the offence of the cross would cease, and the sacri- 
 fice of Christ for sin be rendered null. It would leave 
 us still in our sin, and undermine the whole system of 
 salvation. 
 
 Once more. If the holiness of faith justifies a sin- 
 ner, one of two things must be true, viz: either it is an 
 equivalent obedience both to the penalty and precept 
 of the divine law, or it is another law, accorpmodated 
 to the natural weakness of our fallen nature, and taking 
 effect either on account of a relinquishment of the 
 claims of justice, or by their being cancelled through
 
 JUSTIFICATION BY FAITH. 139 
 
 the death of Christ. I flatter mj'self that the former 
 has been demonstrated to be impossible in the nature 
 of things. The latter is demonstrably false; for 
 
 1st. The claims of justice are as indispensable as the 
 truth of God, and the supposed relinquishment cannot 
 take place without reflecting signal disgrace upon the 
 diilne truth and honor. God abideth faithful, whether 
 we speak in reference to his promise or his threatening. 
 
 2d. To suppose that the law, which was originally 
 transgressed, had its' accomplishment in the death of 
 Christ, and then ceased as a law regulating human 
 conduct, for ever, is reflecting disgrace upon it, as a 
 useless thing; nay, it is rendering it mutable and really 
 changed by the death of Christ; w^hereas Christ him- 
 self positively declares that he came for no such object; 
 and at the same time urges this same law in every jot and 
 tittle of it, as a rule of duty, while he discards from the 
 number of his disciples the man who does not scrupu- 
 lously regard it as such. The ground of the presump- 
 tion therefore is evidently false and unscriptural. 
 
 3d. The doctrine professedly derived from this is 
 like its sources; for while, on the one hand, there is no 
 intimation in scripture that faith is a law of works, on 
 the other hand, nothing can be more positively contra- 
 dicted. As an evidence of it, witness the text when 
 faith stands opposed to the merits of our own obedience. 
 View it in whatever light we may, and it is still justifi- 
 cation by works, than which nothing is more antiscrip- 
 tural. For it matters not what quantity of obedience 
 this law requires, the obedience itself is a condition, 
 and if fulfilled, is a pleadable one, and so the person 
 obeying claims his acquittal as a matter of right. Thus 
 boasting is not excluded by the law of faith, but esta-
 
 140 ORIGINAL SERMONS. 
 
 blished. But the scriptures say it is excluded even by 
 the law of faith. 
 
 It does not alter the absurdity of this in the least to 
 say that thoa h the righteousness of faith is less than 
 the law of God requires, God graciously accepts of less 
 in place of more; for while it reflects great dishonor 
 upon the divine law, it still goes to establish an anti- 
 scriptural doctrine; for it is justification by works. 
 Faith becomes a condition, i. e. a legal condition, and 
 when we believe, we claim the reward, not ^f grace, 
 but of debt. Besides, if the obedience itself be but 
 partial, a failure in one point is still transgression, and 
 therefore the judgment of God in our justification, is 
 not according to truth; which is daringly absurd. 
 
 This point has been noticed a little more particularly 
 on the present occasion being a very plausible and 
 popular error, and well calculated to put an end to the 
 offence of the cross. It is hoped that no offence will 
 be^ taken from a dispassionate examination of the 
 
 subject. 
 
 I shall conclude with some general inferences from 
 the foregoing remarks. 
 
 1st. From what has now been said, we may learn the 
 propriety of a distinction usually made between a 
 rational, historical, or speculative faith, and a justifying 
 faith, and that the latter is the result of a special influ- 
 ence of divine grace. The former is in its nature sim- 
 ple, implying the rational conviction of the mind 
 respecting the evidence of revealed truth. The latter, 
 according to its scriptural definition, is more complex, 
 including a practical effect upon the heart, affections, 
 and will; hence, said to work by love. The former 
 may be the unassisted act of the rational mind; but the
 
 JUSTIFICATION BY FAITH. 141 
 
 latter, implying delight in the truth helieved, or a relish 
 for what is overtured in the gospel message, cannot he; 
 for the natural mind, heing totally depraved, is destitute 
 of such a principle. As well might we suppose a man, 
 destitute of taste, to relish the sweetness of honey, or a 
 sick man to have appetite for his food, as to suppose 
 that the natural man, unassisted, is capable of saving 
 faith. This faith is properly called the gift of God, 
 for it is the product of his new-creative energy. 
 
 2d. From what has been said we learn that there is 
 nothing meritorious in the exercise of faith. On the 
 contrary, it pleads no merit, and is in reality an expres- 
 sion, on our part, of weakness and poverty. It is the 
 hand which receives and appropriates the gracious gift 
 of righteousness to ourselves. True, we are said to be 
 justified by faith; and in the same sense the beggar 
 may be said to be supported by the hand which receives 
 the bounty of another. "Where is boasting then? It 
 is excluded. By what law? Of works? Nay, but by 
 the law of faith." Hence the doctrine of justification, 
 of all others, is best calculated to humble the pride of 
 the human heart, and to attribute all the glory of li 
 sinner's salvation to the free grace of God. 
 
 3d. The justification of a sinner does not imply any 
 infringement upon the regular order of distributive jus- 
 tice, but on the contrary it takes place by a strict refer- 
 ence to this order, so as highly to honor it. For, accord- 
 ing to the doctrine of substitution, there is no need of 
 any suspension of this order; no need of any infringe- 
 ment; no need of any violation, for the obedience 
 required has been rendered; the penalty or threaten- 
 ing has been executed; the righteousness demanded 
 
 has been wrought out; and so this order is fully 
 
 12*
 
 142 ORIGINAL SERMONS. 
 
 niaintainecl, while "mercy and truth have met together, 
 righteousness and peace have kissed each other," in ' 
 the justification of a sinner. 
 
 4th. This suhject teaches us the absurdity of eternal 
 justification; for if we are justified by faith instrumen- 
 tally, we cannot have been justified eternally; faith 
 could not act as an instrument before it had an exist- 
 ence. This, I think, is self-evident, and if so, the sen- 
 timent alluded to is self-evidently absurd. Besides, 
 when a sinner is justified, he is at the same time par- 
 doned. If therefore he was eternally justified, he must 
 have been an eternal sinner, consequently he must 
 have been eternal; or else he must have acted before 
 he had an existence. The first presumption is j^utting 
 him in possession of an incommunicable attribute of 
 the Deity, while it is contrary to fact; the latter is a 
 self-evident absurdity. And in addition to this, pre- 
 vious to faith believers are said to have been under 
 condemnation: 'the children of wrath, even as others.' 
 Justification is the opposite of condemnation. Now, 
 for a person to be condemned, and at the same time 
 acquitted, and that in reference to the same thing, is 
 another palpable absurdity. The scriptures tell us, 
 "He that believeth not is condemned already." Now, 
 if there vv^as a time (which is certainly the indisputable 
 fact) when all believers were unbelievers, there v. as a 
 time when they were condemned, and consequently 
 not absolved from guilt. 
 
 This error no doubt results from a confounding of 
 God's eternal decree and his act pursuant to that de- 
 cree. His determination to act, is one thing; his act, is 
 another. As "known unto God are all his works from 
 the beginning," he eternally decreed to make man, yet
 
 JUSTIFICATION BY FAITH. 143 ' 
 
 man is not an eternal being. He eternally decreed to 
 create a world, yet the world was not eternally created. 
 Surely that intellect must be dolefully eclipsed indeed, 
 which cannot discover a distinction so clear, and at the 
 same time detect the fallacy of the error alluded to. 
 
 5th. From what has been said, we discover the suffi- 
 ciency of the atonement to justify any number of indi- 
 viduals. We need no arguments to prove thisj excepting 
 that the atonement was a perfect obedience; and conse- 
 quently the perfect righteousness of the law. Adam, 
 being the federal head and representative of his whole 
 race, had he perfectly kept the law, would have secured 
 the standing of all; because his perfect obedience con- 
 stituted the righteousness of that law under which he 
 was thus appointed. Any thing short of perfect obe- 
 dience had failed of constituting that righteousness^ 
 aiid consequently had secured neither his own nor the 
 standing of any of his offspring. Had the obedience of 
 Christ, therefore, been any thing less than perfect, it 
 had not been righteousness at all; and consequently could 
 have procured the absolution of none; but, being- a 
 perfect obedience or righteousness, it is as unlimited in 
 its capability of imputation as Adam's supposed obe- 
 dience had been. Let it however be observed that 
 the design of the atonement was limited by the will 
 of God, and it had a special reference to those whom 
 God, in his sovereigntj", had determined to save. 
 
 6th. Lastly. We infer from what has been said, 
 -that all unbe%vers are necessarily under condemnation. 
 The fact the scriptures abundantly establish; the reason 
 of it is obvious. There must be righteousness where 
 there is an absolution from guilt, and this righteousness 
 must be presented. It is imputed to none but believers.
 
 144 ORIGINAL SERMONS. 
 
 Faith is the only instrument by which it is received 
 and presented before the court of heaven. All unbe- 
 lievers, therefore, are destitute of righteousness; con- 
 sequently the charge of all their crimes stands full 
 against them, as if no atonement had been made. 
 "He that believeth not is condemned already," because 
 he remains under the curse of the broken covenant; 
 and his condemnation is increased "because he hath 
 not believed in the name of the only begotten Son of 
 God." Finally perish, therefore, he must, under this 
 augmented weight of condemnation, or believe in the 
 atonement of Christ for righteousness. For his accep- 
 tance there is this day a tender made of the perfect 
 obedience and righteousness of the Son of God. Sin- 
 ner, unbeliever, wilt thou be saved by grace, through 
 the redemption that is in Christ Jesus? Wilt thou be 
 saved by a plan infinitely sufficient for thy ransom? 
 Here is full redemption from hell, with all the blessed 
 rewards of the Saviours obedience and blood, tendered 
 to 3'ou. And be assured, "he that believeth shall be 
 saA^ed;" while "he that believeth not shall be damned." 
 Amen.
 
 SERMOx\ IX. 
 
 BY DAVID 3I0:sF0RT, V. D. 31. 
 
 CHRISTIAN CONFIDENCE AND SECURITY. 
 
 *' In whom j"e also trusted, after that 5'e heard the word of truth, the gospel 
 of your salvation — in whom also after that ye believed ye were sealed 
 with that Holy Spirit of promise, which is the earnest of our inheritance 
 mitil the redemption of the purchased possession, unto the praise of his 
 glor}'. Ephesiaxs i. 13, 14. 
 
 The Apostle proves in the preceding context tliat'Gen- 
 tiles, as vrell as Jews, had heen broiight to the enjoy- 
 ment of the common blessings and privileges of the 
 Gospel, pursuant to the election of grace, " According 
 as he hath chosen us in him before the foundation of the 
 world, that we should be holj and without blame before 
 him in lore. Having predestinated us unto the adop- 
 tion of children b j Jesus Christ, according to the good 
 pleasui e of his will, to the praise of the glory of his grace, 
 wherein he hath made us accepted in the Beloved." 
 
 The Jews "first trusted in Christ," because the Gos- 
 pel which is the instrumental cause of faith was first 
 preached to them; and this, we learn from the Saviour 
 himself, was a part of the same eternal purpose. " Thus 
 it is written, and thus it behoved Christ to suffer — that 
 repentance and remission of sins should be preached in 
 his name — heginning at Jerusalem,'^'^ This privilege was 
 guaranteed to them by God's covenant with Abraham. 
 Hence the chief advantagli of Jews, according io the 
 Apostle Paul was, that " unto them were committed the 
 oracles of God." The covenants, the giving of the law.
 
 146 ORIGINAL SERMONS. 
 
 and the promises pertained to them. Though, hy their 
 unbelief and rebelhon, they had forfeited their right to 
 these privileges, yet when the commission was given to 
 preach the Gospel to the whole world, in order that 
 tlie truth of God might he established and abound, it 
 was, by a positive command, first preached at Jerusar 
 lem, and Jews, the natural descendants of Abraham, 
 first believed in Christ. 
 
 This privilege, however, was not to be confined to 
 the natural descendants of Abraham; for the Gentiles 
 were to be "fellow heirs," and of the same body, and 
 partakers of the promise in Christ by the Gospel."' And 
 pursuant to the divine purpose, long foretold, yet re- 
 cently more perfectly made known to Apostles and 
 Prophets ^'hy the spmi,^^ the Gospel had gone to the 
 Gentiles, who also, as well as Jews, after they heard it, 
 " trusted in Christ.'''^ And having believed, they " were 
 sealed zvilh the Holy Spirit," as heirs to spiritual blessings 
 in common with beUeving Jews; and tliis sealing was 
 to them an earnest or security of eternal salvation not 
 yet in their actual possession. 
 
 In the sequel, the following things will claim our 
 attention: 
 
 I. What is meant by trus(;ing in Christ? 
 
 II. The seahng which those have who have truste d 
 in him. 
 
 III. The pledge or security, which this sealing fur- 
 nishes of eternal salvation. 
 
 I. The word rendered trusting, is originally derived 
 from a word which signifies " to persuade.'' The rea- 
 son is obvious; because the act of trusting another, pre- 
 supposes a conviction or persuasion in the mind, that 
 he is entitled to confidence. The same word is trans-
 
 CHRISTIAN CONFIDENCE AND SECURITY. 147 
 
 lated believing, because believing is an act of confidence 
 in the veracity of another. Trusting in Christ is a 
 confiding in his ability and disposition to save sinners, 
 and a giving of credit to the promises of grace and mercy 
 through him. The same act is also denominated faith, 
 because it denotes a firm belief in divine testimony, or 
 in " the record that God has given of his Son." The 
 instrumental cause of it is the word of God, for " Faith 
 Cometh by hearing and hearing of the word of Qod." 
 The Ephesian converts believed " after they heard the 
 word of truth, the Gospel of our salvation.*' 
 
 This act is called a saving aci^ because by it the be- 
 lieving sinner becomes an heir of salvation. Hence the 
 positive and unequivocal promises of the Gospel to him 
 who believeth. " He that believeth on him^ is not con- 
 demned — he that believeth shall be saved — Whosoever 
 beheveth in him shall not perish, but shall have ever- 
 lasting life — He shall not come into condemnation, but 
 is passed from death unto life.*' 
 
 It is important here that we should be guarded 
 against a very natural error; which is, to suppose that 
 faith secures salvation to us, on the ground of its own 
 intrinsic worth. The Evangelist John teaches us that 
 believing in Christ, and recei\ing him, are the same 
 thing. " But as many as received him., to them gave he 
 power to become the sons of God; even to them that 
 believed in his name."^^ Our excellent Catechism teaches 
 us that " faith in Jesus Christ is that by which we re- 
 ceive him, and rest upon him alone for salvation as he 
 is offered in the Gospel." All this shows, that faith is 
 the humble act of the soul by which it receives the 
 gracious gift of God — by which it receives the blessings 
 of salvation freely bestowed, in view of the assurance
 
 148 ORIGINAL SERMONS. 
 
 which the promises of the Gospel afford, that those 
 blessings are secured to him who receives them. It 
 is in other words, to count it, a faithful saying, and 
 worthy of all acceptation, that " Jesus Christ came into 
 the world to save sinners." 
 
 In order that a sinner may thus act faith in Christ, 
 it is necessary that he has a suitable conviction of his 
 own state, as a sinner, and his absolute need of salva- 
 tion. He must not only feel that he is a sinner, but he 
 must also relinquish all confidence in his own compe- 
 tency, or in the competency of any other but Christ to 
 save him. Hence a thorough conviction of his own sin, 
 misery, and deplorable helplessness, is presupposed in 
 the act of trusting in Christ. " They that are whole 
 need not a physician, but they that are sick." As none 
 but those who are sick, and who are sensible of their 
 danger, will employ a physician; so none but those who 
 feel their sinfulness and perishing need of a Saviour, 
 will humbly submit their wretched case to Christ, the 
 physician of souls. 
 
 Observe, further, that trusting in Christ is an act of 
 confidence in his ability to save. This the conduct 
 of our Saviour, when here on earth, clearly confirms. 
 Such was the confidence of the diseased woman, who 
 touched the hem of his garment, and for which she was 
 approved by our Lord. When the two blind men made 
 application for the reception of sight, the Saviour ex- 
 pressly asked them, " Believe ye that I am able to do 
 this?" Other instances of the same kind might be ad- 
 duced; but the case is a plain one. We cannot trust 
 another, where we have not confidence in his ability. 
 
 The person, also, who trusts in Christ, confides in his 
 truths as well as in his disposition to save sinners. A
 
 CHRISTIAN CONFIDENCE AND SECURITY. 149 
 
 mere conviction of his ability to save, is not sufficient 
 to inspire confidence in him as a Saviour. Power might 
 be exerted for the destruction of the guilty; and this 
 the convinced sinner would most naturally expect. 
 But when the Gospel promises and invitations are pre- 
 sented to him, affording him the clear evidence, that 
 the Saviour is disposed to save sinners ; and that he will 
 disappoint none who trust in him; this, connected with 
 a conviction of his ability, inspires confidence in him. 
 Hence it is said, " He that cometh to God must believe 
 — that he is a rewarder of them that diligently seek 
 him." Hence faith realizes the truth of the Gospel 
 promises, as altogether secure; therefore it is called, 
 "the substance of things hoped for and the evidence of 
 things not seen." 
 
 Faith or trusting in Christ, is always accompanied by 
 an affectionate regard of its object. Therefore it is 
 called " faith which worketh by love." The true be- 
 liever has an admiring view of the supreme excellence 
 of divine things, such as overpowers the allurements of 
 sensual objects. Faith is called " the victory that over- 
 cometh the world." It is founded in an exalted sense 
 of the infinite beauties of holiness, and it is always 
 accompanied with an ardent desire to be like God. 
 Hence it leads the believer continually to renewed en- 
 deavors after new obedience. He is not contented with 
 any attainment short of complete sanctification or per- 
 fection in holiness. The fruits of faith will of course 
 be good works; thus rendering the believer's profes- 
 sion and his hfe consistent with each other. But espe- 
 cially is he who trusts in Christ delighted with his cha- 
 racter as a Saviour. In the estimation of such a one, 
 "he is the chief among ten thousand and altogether 
 
 13
 
 150 ORIGINAL SERMONS. 
 
 lovelj." The twofold nature of the Mediator, renders 
 him pccuUarly an object of desire, because he is thus 
 suited to his Tsork; thus our nature is exalted, and the 
 believer through him is enabled to claim relation to the 
 throne of Heaven. In his character as a prophet he is 
 amiable, because the believer being convinced of his 
 own spiritual blindness and ignorance, sees his suitable- 
 ness in that character to his own desperate wants. As 
 a priest, the Saviour is no less lovelj; because the be- 
 liever bein g convinced of his great guilt, of the indis- 
 pensable claims of that law which he has transgressed, 
 and of his own incompetency to meet those claims short 
 of his suffering the vengeance of eternal fire; Christ, in 
 the office of priest, having made full satisfaction to those 
 claims by his sufferings, for all who believe in him, 
 becomes an object of peculiar loveliness and desire. 
 He is just such a Saviour as a law condemned sinner 
 needs. Nay, he is the only possible Saviour; for none 
 in Heaven or earth, except Jesus the Mediator, is able 
 to make an adequate atonement for sin. The righteous- 
 ness of God, in the forgiveness of sin, could not appear 
 in any other way than through the sufferings of his own 
 son. Here mercy and truth meet together; righteous- 
 ness and peace embrace each other. Salvation from 
 sin and from wrath is possible, while the claims of the 
 divine government are perfectly sustained. God is 
 ''just and yet the justifier of him that believeth in Jesus,-^ 
 The believer admires such a scheme of salvation, and 
 often in the ecstacy and joy of his soul, he exclaims, 
 Oh! the depths both of the wisdom and knowledge of 
 God; how unsearchable are his judgments and his ways, 
 past finding out?" 
 
 Christ is also unspeakably lovely to the believer, in
 
 CHRISTIAN CONFIDENCE AND SECURITY. 151 
 
 his office as King. Tliere is, in every good man, much 
 sin to be mortified; much corruption and pride to be 
 subdued — a work utterly beyond the power of man. 
 The behever, in his own estimation, is sure to fail of 
 salvation, provided this work depends upon himself. 
 But the Saviour, as a King, subdues the pride and cor- 
 ruption of the human heart, and thus " he purifies unto 
 himself a peculiar people, zealous of good works." 
 When Paul exclaimed, '• Oh ! wretched man that I am, 
 who shall deliver me from the body of this death!*' 
 immediately he triumphed in the power of Christ; "I 
 thank God through Jesus Christ our Lord.*' The be- 
 liever's confidence in Christ embraces him as a whole 
 Saviour, for Christ "is made of God unto us, wisdom, 
 righteousness, sanctification, and redemption." 
 
 Again. Faith in Christ is, in its origin, j9?/re/?/ divine, 
 Paul testifies that " it is the gift of God.*' He also calls 
 it the " spirit of faith,*' and for no other reason, we ap- 
 prehend, than that it is a spiritual exeitise^ of which the 
 Divine Spirit is the author. Christ, hy his spirit^ is the 
 '* author Rud Jinisher of our faith.*' Faith is not the 
 mere assent of the natural understanding to divine truth, 
 but it contemplates the facts exhibited in the Gospel 
 as lovely and acceptable. It does not merely admit 
 that Christ came into the world to save sinners, but it 
 accounts it a faithful saying and worthy of all acceptation. 
 This supposes a spiritual discernment of the intrinsic 
 nature of its object: but observe, " the natural man," 
 that is the mere intellectual man^ " discerneth not the 
 things of the Spirit of God, for they are foohshness unto 
 him; neither can he know therfi^ for they are spiritually 
 discerned." The viewing of an object as lovely, im- 
 plies the pre-existence of a corresponding relish in the
 
 153 ORIGINAL SERMONS. 
 
 soul ; but such taste for divine beauties has no existence 
 in the mere intellectual man^ for he is carnal, and " the 
 carnal mind is enmity to God." " Faith that works by 
 love" presupposes the " love of God shed abroad in the 
 heart by the Holy Ghost," for this love is its foundation 
 — ^it is the divine spring of action to this holy exercise. 
 
 Let us now proceed to examine the second leading 
 item suggested in the text, which is — 
 
 The scaling of those who have trusted in Christ. 
 
 We shall have occasion to show that the sealing of 
 " the Holy Spirit of Promise" is the work of regenera- 
 tion ; the incipient state of sanctification in the heart of 
 the believing sinner. It is perhaps not improper to 
 observe by way of anticipation, that we have not time 
 to examine minutely the question which seems to be 
 naturally agitated here — whether faith precedes re- 
 generation? — for the text says, "after that ye be- 
 lieved, ye w^ere scaled,'^'' Let it sufiice to say, however, 
 that independent of the Spirit's illuminating influence, 
 in taking of the things of Christ, and showing them to 
 sinners, independent of his renewing the will and the 
 affections, there is not, and there cannot be, an evan- 
 gelic faith of that nature which has now been de- 
 scribed. While, on the other hand, it is just as true 
 that no covenant b lessing is sealed to any one, until he 
 is in Christ by faith. But because the instant a sinner 
 believes he is in Christ, and whenever "he is in Christ 
 he is a new creature," faith and regeneration are, in 
 fact, inseparable, as it regards time. No man is a be- 
 liever without regeneration; nor is any one regenerated 
 without faith. 
 
 With regard to the sealing of believers, it will per- 
 haps not be out of place to be a httle particular. Let
 
 CHRISTL\N CONFIDENCE AND SECURITY. 153 
 
 it be remarked that the language of the text is figura- 
 tive, and taken from the custom of designating property 
 bj- a mark or seal; or rather, perhaps, from the custom 
 of conferring legal privileges, or confirming contracts, 
 by aflixing a seal or signature. Believers are God's 
 special property marked, designated, or sealed with his 
 own image upon their hearts. Hence they are called, 
 " his portion and the lot of his inheritance^^ The servants 
 of God are said to be " sealed in their foreheads,*' and 
 thus they are disthiguished from the wicked, who are 
 said " not to have the seal of God upon their foreheads." 
 Saints are again represented as having " the Father's 
 name written upon them." And after the consumma- 
 tion of all things it is said, that " they shall see his face 
 and his name shall be in their foreheads," not only, we 
 apprehend, as the evidence of God's claim to them as 
 his people, but as his own signature, securing to them 
 their privileges as such. 
 
 Again, Jehovah pledges himself to "put his law in 
 MezV inward parts, and write it in their hearts:'' and 
 this is his signature to his covenant with them; for it 
 Immediately follows, "I will be their God and they 
 shall be my people." They on their part, at the time 
 they first trust in Christ, are represented by that act as 
 " subscribing to the Lord, and naming themselves by 
 the name of Jacob," and Jehovah is represented on his 
 part as making his signature to the same covenant, by 
 writing his name upon their foreheads, or, which is the 
 same thing, his law upon their hearts. 
 
 A signature, whatever be its matter or form, binds the 
 truth and integrity of the party making it to the per- 
 formance of something stipulated. A seal is the secu- 
 rity given of something conferred, or to be performed, 
 
 13*
 
 154 ORIGINAL SERMONS. 
 
 t ■ 
 
 and such security it is, just in proportion as the truth 
 and ability of the parly making it is entitled to confi- 
 dence. It is the confirmation of a promise or a privi- 
 lege conferred, as a promissory note signed by an indi- 
 vidual; a contract between two individuals mutually 
 subscribed, or an instrument of writing by which a legal 
 privilege is conferred and which has the seal of the 
 court or stale afiixed to it. 
 
 That God has in different ages dealt with men on 
 principles which have an analogy to our commercial 
 and civil intercourse, is evident both from the Old and 
 New Testament state. Thus in the covenant made 
 with Abraham, in which he secured to Abraham and 
 to his natural seed, the external privileges of his visible 
 kingdom, the sign of circumcision was expressly given 
 as the divine signature to that covenant, and this sign 
 in the flesh of an Israelite was a pledge of God's truth 
 which '• has abounded to many." 
 
 Nov,' let it be observed that circumcision was an 
 emblem of regeneration. This is evident from the com- 
 mand to " circumcise the heart;" and from the unre- 
 generate being called "uncircumcised in heart." The 
 regenerated are called '• the circumcision who worship 
 God in the Spirit" — are said to be "circumcised with 
 the circumcision made without hands, in putting off the 
 body of the sins of the flesh." And why all this, but 
 because circumcision which was an external sign of 
 external privileges was an emblem of regeneration, 
 which is an internal sign of invisible privileges. The 
 first secured to the seed of Abraham, the written law, 
 the promises, in a word " the oracles of God " — the lat- 
 ter secures to believers the blessings of eternal salvation 
 through Christ. The first was a seal of a temporary
 
 CHRISTIAN CONFIDENCE AND SECURITY. 155 
 
 covenant; the latter of that everlasting covenant which 
 is well ordered and sure. God promises to make with 
 those who trust in him, '' an everlasting covenant, even 
 the sure mercies of David."" By trusting in Christ, they 
 become one with him; partakers of his righteousness, 
 and by virtue of such relation to him, they are account- 
 ed the sons and daughters of the Lord Almighty. The 
 whole is expressed in that one passage already quoted. 
 "To as many as received him, (Christ) to them gave he 
 power to become the sons of God; even to them that 
 believe in his name,*' and this power is confirmed and 
 established forever by the Spirit's signature, or seal. 
 
 We proceed to the consideration of the third thing 
 proposed, which is the security, pledge, or assurance 
 which this sealing of the Spirit gives of future and eter- 
 nal salvation. 
 
 It is said to be " the earnest of our inheritance until the 
 redemption of the purchased possession.*' The pur- 
 chased possession is that eternal salvation which the 
 Saviour purchased by his death, and of which he is for 
 this cause, "the author to all who obey him,"* or which 
 is the same thins:, trust in him. 
 
 Let us observe that an "earnest, is a part of a full 
 sum to be afterwards paid, and is a positive security of 
 the full payment to be afterwards made, in proportion 
 as the person giving it is entitled to confidence. As 
 to its moral oljligation, it is equally binding with a 
 formal signature, for it is a sign of something to be 
 performed. 
 
 The beauty of the figure in this case appears from 
 this simple fact. The earnest is in kind the same as 
 tlie full sum, though not the whole of it. Regenera- 
 tion is in kind the same as sanctification, yet it is only
 
 156 ORIGINAL SERMONS. 
 
 tlic commencement of the work. In regeneration we 
 commence our spiritual existence, being made new 
 creatures; being renewed in the whole man after the 
 image of God ; but in every part imperfect. In sanc- 
 tification we grow to the full stature of perfect men and 
 women in Christ. The perfection of this work is " the 
 end of our faith, even the salvation of our souls." 
 
 Now the doctrine taught is this; as the earnest is to 
 him who has received it, the assurance that the full bar- 
 gain shall be made good, so is the work of sanctification 
 commenced in the soul, an assurance to him who pos- 
 sesses it, that this work shall be completed in his eter- 
 nal salvation. The same apostle uses this remarkable 
 and similar language. " Now he which establishes us 
 with you in Christ is God, who hath also sealed us and 
 given us the earnest of the spirit in our hearts." Again 
 he calls this earnest of the Spirit " the first fruits of the 
 Spirit." For as the first fruits were to the Jews, a 
 pledge or assurance of a future crop, so is the work of 
 sanctification in its commencement, a pledge on the 
 part of its author, to the believing sinner, that he will 
 complete this same work in his eternal salvation. 
 
 And why not? Does the eternal Jehovah give his 
 signature to a covenant, and is his seal not to be de- 
 pended upon? Can he forfeit his word? Is not his 
 pledge, his integrity, his truth to be depended upon 
 above all others? And is it possible for that inherit- 
 ance to be held back, of which his work in the heart 
 of a believer is the earnest, the seal, the first fruits? — 
 Nay, to suppose it to fail, is to impeach the integrity of 
 unerring truth. Men who enter into contracts; who 
 solemnly pledge themselves to the performance of cer- 
 tain things promised, are liable to moral changes, or 
 
 i
 
 CHRISTIAN CONFIDENCE AND SECURITY. 157 
 
 changes of purpose; but God is of one mind and changes 
 not. His "gifts and callings are without repentance," 
 that is not liable to a change of mind or purpose in 
 the giver. 
 
 But it maj be said, that though God is unchangeable 
 and never will forfeit his promises to his people, yet 
 they, on their part, may cease to be his people, and 
 thus forfeit their right to salvation. But we answer, 
 that their ceasing to be his people would suppose at 
 once a real forfeiture of the promise on the part of 
 Jehovah; for the promise that they shall be his people 
 is just as positive as that he will be their God. " I i€ill 
 be their God, and they sAa/Z he my people." And again: 
 " And I will make an everlasting covenant with them, 
 that I will not turn away from them to do them good ; 
 but I will put my fear in their hearts that they shall not 
 depart from ??ie.*' To keep them from departing from 
 him, is a part of the stipulation on his part, to w Inch he 
 gives his seal. 
 
 And why should it be otherwise? The new creation 
 as much depends on the efficiency of divine power as 
 the old; and why should we suppose such an exertion 
 of divine efficiency to be made for nought? But this 
 would be the fact, provided the sanctification of the 
 soul should finally fall short of eternal salvation. Could 
 the immutable purpose and wisdom of Jehovah be ad- 
 mired, in such an event? Surely not; and therefore the 
 everlasting covenant, in which believers in Christ are, 
 through grace, made parties, precludes the possibility 
 of failure, by the most positive stipulations sealed with 
 his own signature, on the part of God. '• The redemp- 
 tion of the purchased possession" is to be " to the praise 
 of his glory."
 
 158 ORIGINAL SERMONS. 
 
 Inspiration informs us further, that " The righteoas 
 also shall hold on his way, and he that hath clean hands 
 shall be stronger and stronger;" that " The path of the 
 just is as the shining light, that shincth more and more 
 unto the perfect day." Our Saviour gives his people 
 eternal life and declares, ''they shall never perish f'^ and 
 tlie Apostle John, speaking of apostates, declares, 
 " They went out from us, hut they were not of us; for 
 if they had been of us, they would no doubt have conti- 
 nued with us ; but they went out, that they might be made 
 manifest, that they were not all of us." They never had 
 "trusted in Christ," and of course they never had 
 received that seal which is the "earnest" or certain 
 pledge of eternal salvation. 
 
 The doctrine of the text may therefore be summed 
 up in this brief scriptural proposition. " He that be- 
 lieveth shedl he savecW'' They who trust in Christ with 
 a spiritual, living faith, receive in the same instant the 
 seal of the great Jehovah, which secures to them for 
 ever a right to eternal life. 
 
 I shall conclude with a few brief inferences. 
 
 1. Learn from this subject the value of Christ cruci- 
 fied. He, as our great high priest, who offered his own 
 blood to atone for our sins, is the foundation of a be- 
 liever's confidence, and the source of all his privileges. 
 Independent of his making a penal satisfaction for siil, 
 there is no pardon, no acceptance with God, no right 
 to eternal life. For without shedding of blood there 
 was no remission; but by the shedding of his precious 
 blood he has obtained "eternal redemption" for all who 
 shall believe on him. Hence the importance of preach- 
 ing a crucified Saviour; for there is no gospel without 
 him. Hence those who deny his vicarious atonement,
 
 CHRISTIAN COXFIDEXCE AND SECURITY. 159 
 
 who deny that he made a penal satisfaction for sin to 
 the claims of the divine government, have no rational 
 ground of hope for salvation. Let us, then, cleave to 
 the atonement, on which all our hopes for eternal life 
 depend. 
 
 2. This subject teaches the value of a spiritual, living 
 faith, ''Without faith, it is impossible to please God;" 
 fqr all who do not believe are under the curse. Christ 
 redeems from the curse those, and those ohh", who be- 
 lieve; for he is the end of the law for righteousness to 
 none else. It is therefore in the act of trusting in 
 Christ onlv that the sinner is freed from condemnation, 
 for bj it he is brought into the Saviour, and made a 
 partaker of his righteousness. There is no condemna- 
 tion to them who are in Christ Jesus. But such also 
 as believe are the objects of divine complacency; be- 
 cause they are made his sons by the spirit of adoption. 
 They have his name, his law, his nature, engraved on 
 their hearts, as a privilege inseparable from faith. In 
 short, all their spiritual privileges in Christ result from 
 faith in him. By faith, they have all spiritual riches; 
 without it, ihey are destitute, and must perish for ever. 
 Hence the urgent nature of the exhortation, " believe 
 in the Lord Jesus Christ;" for "he that believeth shall 
 be saved, but he that believeth not shall be damned." 
 
 3. This subject teaches us the astonishing love and 
 condescension of Jehovah; his love, in giving his Son 
 to die for his people, and his Holy Spirit to produce 
 their faith and thus bring them to a living union with 
 the Saviour. This is unparalleled love. But when 
 we see him becoming a party in the everlasting cove- 
 van t, in which his people are sharers, and exclusively 
 benefited, when we see him write his name upon their
 
 160 ORIGINAL SERMONS. 
 
 worthless hearts, and thus securing to them, by his un- 
 erring and immutable truth, the blessings of that cove- 
 nant forever, we ought to feel ourselves constrained to 
 crj out, What astonishing condescension! "Lord, 
 what is man, that thou art thus mindful of him?" 
 
 Angels view this condescension with admiration, and 
 extol the great Jehovah on our behalf; how much 
 more should we admire, and adore, and praise! — We, 
 who are thus raised from misery, degradation, and just 
 wrath, to states of eternal exaltation and glory! 
 
 4. This subject, while it teaches us the absolute 
 certainty of the believer's salvation, at the same time 
 shows us that the doctrine, when well understood, is 
 not liable to abuse- It is a doctrine honorable to God, 
 honorable to his wisdom and his goodness, but especially 
 so to his eteri^al truth. But when we understand how 
 the believer's salvation is secured, the very security 
 guards him against the supposed abuse itself. It is 
 often objected to this excellent doctrine, that it is cal- 
 culated to encourage the presumptuous to sin at the 
 expense of divine goodness and forbearance; but when 
 we learn that the divine security in this case is nothing 
 less than his law, written upon the heart, his fear, im- 
 planted in the soul, and that this work secures his own 
 kind interference, so that believers shall not depart 
 from him, the subject is completely guarded against 
 the alleged abuse. Whoever thus finally departs from 
 God, no matter what his pretext may be, gives evidence 
 to himself and all others, that he never was a child of 
 the covenant; that he never had the fear of God im- 
 planted in his heart; for this fear, according to the 
 promise, is to guard all who are the subjects of it from 
 final apostacy.
 
 CHRISTIAN CONFIDENCE AND SECURITY. 161 
 
 2. This subject shows us clearly who, and who only 
 are in covenant with God. They are such as subscribe 
 unto the Lord and name themselves by the name of 
 Jacob. By faith they are one with Christ. They are 
 Christ's property, his sheep whom the Father gave him ; 
 and now the Saviour has brought them to himself, they 
 have received his Father's name upon their hearts. 
 And as the happy result of all, they have the same 
 spirit, who wrote this name upon their hearts, " witness- 
 ing with their spirits that they are the children of 
 God." Hence, let Christians learn to examine them- 
 selves, whether they be in the faith, and never rest 
 contented until they find the clear evidence within 
 themselves, that they are "sealed with that Holy Spirit 
 of promise," which is the "earnesf^ of eternal salvation. 
 
 Finally. Let unbelievers learn how great encou- 
 ragement is given them to trust in Christ. This encou- 
 ragement is nothing less than the prospect of eternal 
 salvation. And what greater motive can be presented 
 than this? It is not earthly riches, nor honor, nor tem- 
 porary pleasure; but it is glorj', and honor, and immor- 
 tality, and eternal life in heaven. And is not the 
 object of sufficient importance? Is not the veracity 
 and power of Jehovah entitled to your highest confi- 
 dence? O come, and rest your souls on Christ, without 
 an interest in whom your sins will destroy you forever. 
 Come, and be a party in a covenant with God. Come, 
 and have his seal upon your hearts. Come, and have 
 that "earnest" of a heavenly inheritance, and thus be 
 secure of "the purchased possession;" and then you 
 shall also be monuments 'Uo the praise of his glori/\ 
 forever. Amen. 
 
 14
 
 SERMON X.* 
 
 BY TUE REVEREND REUBEN FKA3IE. 
 
 BLESSEDNESS OF JUSTIFICATION. 
 
 Therefore being justified by faith, we have peace with God, through our 
 
 Lord Jesus Christ, Rom. v. 1. 
 
 The Lord Jesus Christ is the grand centre of the gos- 
 pel system. From him, as the sun of righteousness, 
 emanate all the heams which enlighten the soul dark- 
 ened by sin. Through him alone, the transgressor, far 
 from God by wicked works, can be brought nigh. 
 However much those who are strangers to themselves, 
 and blind to their own lost condition may be disposed 
 to rest upon their own works for salvation, he who is 
 truly an heir of glory rests upon him alone who has 
 finished transgression, made an end of sin, and brought 
 in everlasting righteousness, as the ground of accept- 
 ance with God. This remark is strikingly exemplified 
 in the case of the apostle Paul. Before his conversion 
 he was a proud, self-righteous Pharisee. Being a 
 stranger to himself, and a stranger to the extent and 
 spirituality of God's holy law, his hope of heaven, on 
 the merit of his own works, was firm. He was alive 
 without the law once. But no sooner had his mind 
 been enlightened, no sooner had he been made sensible 
 
 * Delivered before the Presbyteiy of Cincinnati, as a part of trials for 
 ordination, and now published by the particular request of some who 
 heard it.
 
 BLESSEDNESS OF JUSTIFICATION. 163 
 
 of his true condition, of his proper character, than all 
 his former hopes vanished. " The commandment came, 
 sin revived, and he died.*' Although before his conver- 
 sion he showed himself a most violent persecutor, and 
 despised a crucified Saviour, jet afterwards he could 
 saj, in the most emphatic language, " God forbid that 
 I should glorj save in the cross of our Lord Jesus 
 Christ." Notwithstanding "he labored more abun- 
 dantly than all the other apostles, and was in stripes 
 above measure, in prisons more frequent, in deaths oft; 
 of the Jews five times received forty stripes, save one; 
 thrice was beaten with rods, once was stoned, thrice 
 suflfered shipwreck, a night and a day was in the deep ; 
 in journeyings often, in perils of waters, in perils of 
 robbers, in perils by his own countrymen, in perils by 
 the heathen, in perils in the city, in perils in the wilder- 
 ness, in perils in the sea, in perils among false brethren, 
 in weariness and painfulness, in watchings often, in 
 hunger and thirst, in fastings often, in cold and naked- 
 ness;" — notwithstanding these great trials characterized 
 his service in the ca-use of God, yet he renounced all 
 confidence in his own faithfulness as meritorious of eter- 
 nal life, and looked away both from his sinfulness and 
 his services, to him who hung upon the tree, as "the 
 way, the truth, and the life." Nor was he satisfied 
 barely with receiving Christ as the Lord his righteous- 
 ness; but being an apostle and preacher of the gospel, 
 he labored to direct others also to the source from which 
 his hope of heaven was derived. 
 
 Thus we find in the preceding part of this epistle, 
 the apostle labors to show that bi/ the deeds of the law no 
 flesh shall be justified in the sight of God, but that th^ 
 righteousnsss of God, zchich is by faith of Jesus Christ, unto
 
 164 ORIGINAL SERMONS. 
 
 all and upon all them that believe^ is the robe which alone 
 will screen sinners from the divine wrath, and be a 
 suitable ornament in which to walk the streets of the 
 heavenly city. After liaving stated and confirmed the 
 doctrine of justification, the apostle proceeds, in the 
 chapter of which the text is a part, to show the happi- 
 ness of those who are justified. "Therefore, being 
 justified by faith, we have peace with God through our 
 Lord Jesus Christ." 
 
 It is proposed, in this discourse, first, to speak more 
 particularly of the nature and ground of the sinner's 
 justification; and, secondly, of the blessedness of those 
 who are justified. 
 
 I. The nature and ground of the sinner's justificationr 
 The \\ovd. justify, in a scripture sense, does not signify 
 to make inhercntl}^ holy, but is a forensic term, and 
 signifies to declare just. This may be seen by a refer, 
 ence to different passages in the word of God. The 
 first to be noticed of this kind is the 25th chapter of- 
 Deuteronomy, and *lst verse. "If there be a contro- 
 versy between men, and they come unto judgment, 
 that the judges may judge them, then they ^\m\\ justifii 
 the righteous and condemn the wicked. In this passage 
 are either expressed or implied a law, and judges, and 
 persons arraigned for trial. The judges are not to 
 form the characters of those brought before them, but 
 merely to declare what their characters are. They 
 arc to pass upon the righteous the sentence of justifica- 
 tion, and on the wicked the sentence of condemnation; 
 or in other words to declare tliat the rigliteous are 
 righteous, or that they stand acquitted according to 
 law, and that the wicked are condemned according to 
 the same law. Another passage v^'hich goes to show
 
 BLESSEDNESS OF JUSTIFICATION. 165 
 
 that the word justify is used in the sense above men- 
 tioned, is found in the 17th chapter of the book of 
 Proverbs, and the 15th verse. "He i\mt jiistifieth the 
 wicked, and he that condemncth the just, even they both, 
 are abomination to the Lord." Now, the sentence 
 passed by any man, whatever may be his authority, 
 cannot make a person inherently either holy or unholy. 
 But, understanding the words justify and condemn in a 
 declarative sense, the import of the passage is plain. 
 He that declares the wicked in the eyes of the law, to 
 he just, and he that declares that the righteous man, 
 by the same law, stands condemned^ while at the same 
 time he ought in justice to be acquitted, "even they 
 both are abomination to the Lord.*' In the same 
 sense is the woid justify used when it is said, "Wisdom 
 is justified of her children." The divine wisdom would 
 be perceived, approved, and set forth in its proper light. 
 And also when it is said of God, " That thou mightest 
 be justified in thy sayings." God is the same yester- 
 day, to-day, and forever; and in all his doings and say- 
 ings infinitely just. But the apostle meant to say, that 
 notwithstanding the unbelief of the Jews and their 
 rejection of the Messiah, the faithfulness of God was 
 manifest or set forth, in that he had fulfilled his promises. 
 
 The scriptural sense of the word justify, therefore, 
 being to declare or manifest to be just or righteous, 
 and this being the sense in vvhich we are to use it when 
 we speakof the justification of the sinner, the question 
 now arises, how God can maintain his own truth and 
 justice, and jet justify those who, by his righteous law, 
 are condemned. 
 
 That all men have broken the law of God, and are 
 consequently condemned, is perfectly evident from the 
 
 14*
 
 166 ORIGINAL SERMONS. 
 
 scriptures of truth. As it is written, "There is none 
 righteous; no, not one. There is none that under- 
 standeth; there is none that seeketh after God. They 
 are all gone out of the way. They are together be- 
 come unprofitable. There is none that docth good; 
 no, not one. Their tliroat is an open sepulchre; with 
 their tongues they have used deceit. The poison of 
 asps is under their lips: whose mouth is full of cursing 
 and bitterness. Their feet are swift to shed blood. 
 Destruction and misery are in their ways; and the way 
 of peace have they not known." From this character 
 of sinners none are exempt. . "For," adds the apostle, 
 "all have sinned and come short of the glory of God." 
 This being the case, ^t is utterly impossible for any to 
 he justified in the sight of God, "by the deeds of the 
 law." The condition of the law is, "The man that 
 doeth these things shall live by them;" that is, he that 
 obeys the law perfectly shall have eternal life as a 
 reward for his obedience. But wheii the law is once 
 violated, eternal life, by obedience to it, is no more 
 possible ; nay, those who have violated it are exposed 
 to its curse. For "cursed is every one," says the word 
 of God, "that continucth not in all things which are 
 written in the book of the law to do them." This, in 
 the nature of things, must be so. God cannot con- 
 sistently pronounce the sinner just, without a perfect 
 righteousness. His judgment is always according to 
 truth; which would not be the case, if he would declare 
 him who had violated his law to be righteous on ac- 
 count of his own obedience, because that obedience 
 would be imperfect. Besides, the law of God is a 
 just law, being given by a Being infinitely just. And 
 the law being just, its penalty must be just, which is a
 
 BLESSEDNESS OF JUSTIFICATION. 167 
 
 part of the law. The penalty being just, it would, of 
 course, be just in God to inflict it. But if it would be 
 just in him to inflict it, it would be manifestly unjust in 
 him not to inflict it: otherwise, it would be just in God 
 to pursue two courses of conduct directly opposite; 
 which is preposterous. The justice of God, then, view- 
 ing the sinner as he is in himself, requires his condem- 
 nation. Xor can he do any thing to merit the favor 
 of Ms offended Sovereign. Even should amendment of 
 life take place, this cannot satisfy for past offences. 
 The di\ine law requires perfect and perpetual obe- 
 dience. We are bound, during our whole existence, 
 to love God with all our hearts. If we should obey 
 his will perfectly from a given period, this would not 
 atone for sins before committed. It would be in vain 
 for the culprit to plead his former obedience in extenu- 
 ation of his crime. A thousand holy acts can be no 
 excuse for one unholy deed. Nor if the sinner should 
 exercise repentance for his sins, would this merit the 
 favor of the Almighty. The law demands obedience, 
 not repentance. Whatever connexion repentance has 
 with our acceptance with God, it is not our Saviour. 
 It does not merit the pardon of one sin, nor the least 
 favor from our offended Creator, Let us apply this to 
 human government. Would we consider the repent- 
 ance manifested by a condemned criminal a suflicient 
 reason why he should be set at liberty? Would we 
 justify the chief magistrate for granting him pardon on 
 this ground? Nay; if such a course were pursued, 
 would we not feel that our property and our lives were 
 in jeopardy? If, then, such a course is unjust in human 
 government, would it not be in the divine? It is plain 
 that when we have once \iolated the law of God, we
 
 168 ORIGINAL SERMONS. 
 
 deserve to sufTer its penalty. And if ever we arc saved 
 from this punishment, it cannot he on account of our 
 obedience to the law, or any thing else that, of our- 
 selves, we can perform. For it is by grace that we are 
 saved, if saved at all. And if it be of grace, then it is 
 no more of works; otherwise grace is no more grace. 
 
 Since, then, it is impossible for the sinner to work 
 out a righteousness adequate to the claims of the law, 
 and since these claims cannot be laid aside, the question 
 still recurs, how can God be just and justify the sinner! 
 In order to this, two things are necessary. As the law 
 has been broken, and its penalty incurred, so the law 
 must be obeyed and its penaltj'^ endured. The first, 
 the sinner cannot do; and if the second is done by 
 him, he is eternally lost. But a remedy is provided. 
 "Lo, I come," said Christ, "in the volume of the book 
 it is written of me, I delight to do thy will, O my God.*' 
 He came, and took upon him human nature, " was born 
 of a woman, made under the law, that he might redeem 
 them that were under the law.*' The Lord Jesus 
 Christ, the second person in the adorable Trinity, hav- 
 ing condescended to be the substitute for the sinner, 
 obeyed the law in his stead, and endured its curse. 
 Thus he "magnified the law and made it honorable," 
 and thus wrought out a righteousness which, when 
 imputed to the sinner, is the ground of his justification 
 before God. That this righteousness has been wrought 
 out by Christ, that it is the proper and only ground of 
 the sinner's justification, we shall now attempt to prove 
 by the word of God. 
 
 The Lord Jesus Christ being the coequal and co- 
 eternal Son of God and being God himself, could have 
 been under no obligation to assume human nature and
 
 BLESSEDNESS OF JUSTIFICATION. 1G9 
 
 become subject to the law which man was bound in 
 duty to obey. Yet he did condescend to become man, 
 to be " made under the law,'' as the Apostle expresses 
 it, that he might render obedience to it in the place of 
 the sinner. For sajs Christ himself, '• Think not that 
 I come to destroy the law or the prophets: I am not 
 come to destroy, but to fulfil. For verilj I say unto 
 you, till heayen and earth pass, one jot or one tittle 
 shall in no wise pass from the law till all be fulfilled." 
 The law of God being holy, just, and good, it could 
 never be laid aside. Its nature and its claims are as 
 firm as the throne of Jehoyah. But Christ has obeyed 
 it perfectly. He was holy, harmless, and undefiled; 
 and he has not only obeyed it actively, but passively. 
 '• For what the law could not do in that it was 'weak 
 through the flesh, God sending his own son in the like- 
 ness of sinful flesh and for sin, (or a sin offering, as it 
 might be rendered,) condemned sin in the flesh." Here 
 the object is expressed, " that the righteousness of the 
 law might be fulfilled in us who walk not after the flesh, 
 but after the spirit.*' In perfect accordance with this 
 passage is 2 Cor. v. 21. >• For he, (that is, God the 
 Fathejijlhath made him' (that is Christ) to be sin (or 
 a sin offering) for us, who knew no sin;"^ then the ob- 
 ject is again expressed, "that we might be made the 
 righteousness of God in him,'- or that we might be ac- 
 cepted as righteous in the sight of God, for the sake of 
 what he did and suffered in our place. The same 
 truth is also taught in the first epistle of Peter, iii. 
 18., where we are told thit " Christ also hath once 
 suffered for sins, the just for the unjust, that he might 
 bring us to God." But again, it is said in the 13th 
 verse of the 3d chapter of the Epistle to the Galatians,
 
 170 ORIGINAL SERMONS. 
 
 "Christ hath redeemed us from the curse of the law, 
 being made a curse for us." Bj the curse of the law 
 is doubtless meant the penalty of the law, or the 
 punishment due on account of sin. From this penalty 
 Christ has redeemed sinners by being made a curse for 
 them, or by suffering, in their stead, the punishment 
 which they deserved. I am aware that it is objected 
 that Christ did not suffer the penalty of the law, be- 
 cause he could not be the subject of remorse of con- 
 science, and did not suffer eternally. But particular 
 circumstances may be different in different cases, and 
 yet in both, the penalty of the law may be endured. 
 For illustration, suppose two persons, charged with t 
 wilful and deliberate murder, the one innocent, and the 
 other guilty. The penalty of the law in this case is 
 death. The one is convicted and condemned by fair 
 testimony. The other is convicted by false testimony, 
 and also condemned. They both are compelled to 
 suffer death. It cannot be denied that they both suffer 
 the penalty of the law. And yet the one could not 
 suffer remorse of conscience, for he was innocent of the 
 crime. So with the Lord Jesus Christ; being a holy 
 Being, he could not suffer remorse of conscience; and 
 the dignity of his nature rendered it unnecessary that 
 he should suffer eternally. Christ, therefore, having 
 obeyed the law, and endured its curse, has satisfied its 
 claims, and thus wrought out a righteousness, which, 
 being imputed to the sinner, or set to his account forms 
 the ground of his justification. Hence the apostle Paul? 
 after showing that by the deeds of the law no flesh 
 could be justified in the sight of God, adds, "But now 
 the righteousness of God without the law is manifested, 
 being witnessed by the law and the prophets; even the
 
 BLESSEDNESS OF JUSTIFICATION. 171 
 
 righteousness of God which is bj faith of Jesus Christ, 
 unto all and upon all them that believe." "Being 
 justified freely by his grace, through the redemption 
 that is in Christ Jesus: whom God hath set forth to be 
 a propitiation through faith in his blood, to declare his 
 righteousness for the remission of sins that are past, 
 through the forbearance of God: to declare I saj, at 
 this time, his righteousness: that he might be just and 
 the justifier of him which believeth in Jesus.*' So 
 also, in the 5th chapter of the Epistle to the Romans, 
 where the apostle is contrasting our fall in Adam with 
 our restoration bj Christ, sajs, "As by the offence of 
 one judgment came upon all men to condemnation; 
 even so by the righteousness of one, the free gift came 
 upon all men unto justification of hfe. For as by one 
 man's disobedience many were made sinners, so by the 
 obedience of one shall many be [made righteous.'' — 
 These passages plainly teach the doctrine of imputed 
 righteousness. And the great apostle to the Gentiles 
 bears still further testimony to the same truth, when, 
 notwithstanding he had so much to boast of as a Jew, 
 he says, "Yea, doubtless, and I count all things but loss 
 for the excellency of the knowledge of Christ Jesus my 
 Lord: for whom I have suffered the loss of all things, 
 and do count them but dung, that I may win Christ, 
 and be found in him, not having mine o^n righteous- 
 ness, which is of the law, but that which is through the 
 faith of Christ, the righteousness which is of God by 
 faith." This rigliteousness, as may be seen by the pas- 
 sages already quoted, is received hy faith. It is called 
 " the righteousness of God, which is by faith of Jesus 
 Christ," and the "righteousness which is through the 
 faith of Christ," and in the text, "Being justified by
 
 172 OniGINAL SERMONS. 
 
 faith.^'^ Faith is the instrument, the righteousness of 
 Christ the ground of the sinner's justification. 
 
 Nor is this plan of justification confined to the New 
 Testament beUevers. It is witnessed, as the Apostle 
 tells us, "bj the law^and the prophets." The very ob- 
 ject of the sacrifices, under the old dispensation, was 
 to point their offerers to the Messiah that was to come, 
 as " the Lord their righteousness." "For the blood of 
 bulls and goats could never take away sin." And the 
 Prophet, speaking of the same Messiah, says, "He was 
 wounded for our transgressions, he was bruised for our 
 iniquities, the chastisement of our peace was upon him; 
 . and with his stripes we are healed. And elsewhere 
 the same Prophet says, "I will greatly rejoice in the 
 Lord, my soul shall be joyful in my God: for he has 
 clothed me with the garments of salvation, he hath 
 covered me with the robe of righteousness, as a bride- 
 groom decketh himself with ornaments, and as a bride 
 adorneth herself with her jewels." 
 
 Having thus attempted to show the nature and ground 
 of the sinner's justification, we come, in the 
 
 2nd place, to speak of the blc:sedness of those who 
 are justified. 
 
 "Therefore being justified by faith, we have peace with 
 God through our Lord Jesus Christ." In this peace are 
 included both reconciliation and consolation. Sin, the 
 great cause of enmity between God and the sinner, 
 having its guilt taken away by the sentence of justifi- 
 cation, there is ratified between them a covenant of 
 peace and friendship. The enmity of the sinner is 
 taken away, and he is reconciled to the law and govern- 
 ment and word of God. 
 
 He is reconciled to his law. It is perfectly evident
 
 BLESSEDNESS OF JUSTIFICATION. 173 
 
 from the declaration of God and the conduct of the 
 sinner, that in his natural state, his heart is at enmity 
 to the divine law. His whole course through life is 
 characterised by transgression of the commands of God. 
 And it is written, " the carnal mind is enmity against 
 God, it is not subject to the law of God, neither indeed 
 can be." " So, then, they that are in the flesh cannot 
 please God.*' Their hearts are so depraved and so 
 much opposed to the requirements of Heaven, that no 
 act of theirs is in conformity to the divine law. But 
 the sentence of justification being passed upon the sin- 
 ner, his former enmity is taken away, and he becomes 
 reconciled to God's holy commandments. The lan- 
 guage of his heart is, '• Oh! how I love thy holy law." 
 He no longer desires that the requirements of the law 
 should be lowered down to suit the evil inclinations of 
 his heart, but wishes to have his feelings and conduct 
 elevated to meet its claims. Hence he is engaged in 
 the performance of one of the duties enjoined in the 
 Gospel, " crucifying the flesh with its affections and 
 lusts." And wherein he finds a failure of conformity 
 to God's law, he laments as did the Apostle that the 
 things that he zcould, he does not^ and the things that he 
 would not he does, and is ready to exclaim, " O wretched 
 man that I am, who shaU deliver me from the body of 
 this death!" 
 
 He is also reconciled to the government of God. Sin- 
 ners, by their sinfiil conduct, not only show that they 
 are opposed to God's law, but to his government. He 
 who rebels against the sovereign of his nation, and wil- 
 fully opposes his authority, declares in language too 
 plain to be misunderstood, that he is opposed to the 
 
 government of that sovereign; so every sinner, by his 
 
 15
 
 174 
 
 ORIGINAL SERMONS* 
 
 wilful and known violations of the divine law, shows 
 that he is opposed to the government of God — that he 
 desires that he should he removed from his throne, and 
 that a different government should be established. But 
 he who is justified by faith, rejoices in the fact that God 
 docs his pleasure in the armies of Heaxen and among the 
 children of men, And can unite harmoniously in the song 
 of the redeemed, ascribing glory and honor, might and 
 dominion to Him that sitteih upon the throne, and to the 
 Lamh for ever and ever. 
 
 He is moreover reconciled to the Word of God. 
 There are many who profess to believe in a divine 
 revelation, who nevertheless neglect some of its plainest 
 declarations, because they are different from what they 
 in their wisdom would have dictated, or from what their 
 understanding can comprehend. Those, however, who 
 are in a state of justification, are content to know, that 
 the Bible is a revelation from Heaven. Knowing this, 
 they submit themselves to God and put implicit faith 
 in the declarations of his "Word. They are perfectly 
 reconciled to the sovereignty of God in the bestowment 
 of his blessings — to the truth, that he hath mercy on 
 whom he will have mercy, and that whom he will he 
 hardenefh — to the truth that God the Father, the Son, 
 and the Holy Ghost, three distinct persons, exist in the 
 Godhead; and not only humbly, but willingly and joy- 
 fully accept salvation as a free, unmerited gift, flowing 
 from the rich and sovereign grace of God, abounding 
 through his Son Jesus Christ. 
 
 Thus being reconciled to the divine law and govern- 
 ment and word, they can look up to God as their father 
 and friend, and enjoy the consolation that flows from 
 this endearing relation.
 
 BLESSEDNESS OF JUSTIFICATION. 175 
 
 He has "peace of conscience and joy in the Holy 
 Ghost.*' A great part of the sinner's misery here, is a 
 corroding sense of guilt; and this no doubt will consti- 
 tute a great part of his misery in the pit of eternal des- 
 pair. But he whom God justifies may indulge the 
 pleasing and well grounded hope that his sins are all 
 pardoned — that his transgressions shall never more rise 
 in judgment for his condemnation. He can look up 
 to a reconciled Father, and rejoice in hope of the glory 
 of God. The sinner may indeed enjoy a momentary 
 peace, but soon the remembrance of some past sins will 
 harrow up his soul, and fill him with awful forebodings. 
 Or if his conscience has^ become so seared as that he 
 has lost all sense of guilt, still the^ day of death and of 
 judgment awaits him, when conscience will be roused 
 from its slumbers, and prove an everlasting tormentor. 
 " There is no peace, saith my God to the wicked. They 
 are like the troubled sea when it cannot rest, whose 
 waters cast up mjre and dirt." But the Lord speaks 
 peace to his people and his saii>ts — a peace that 
 " passeth all understanding." 
 
 Moreover, those who are justified, may enjoy the con- 
 soling reflection that God is their Father, that they are 
 members of his family. For they are no longer strangers 
 and foreigners^ but fellow citizens u-ith the saints, and of 
 the household of God, They have been adopted into his 
 familv — have become the sons and dauo;hters of the 
 Lord Almighty. Formerly they were the servants of 
 sin and children of Satan, led captive by the great 
 adversary of their souls at his will, and wandering in 
 the ways of darkness and death. But God has inter- 
 posed for their deliverance. He has snatched them as 
 brands from the burning. He has taken their feet from
 
 176 ORIGINAL SERMONS. 
 
 the horrible pit and the mirj clay, and established their 
 goings. The Lord now fighteth for them, so that all 
 their enemies, however powerful, shall finally be van- 
 quished. Jesus Christ is the captain of their salvation* 
 Having triumphed over death and hell and the grave, 
 he has gone before them to prepare for them mansions 
 of peace aiKl eternal blessedness. 
 
 This leads us to remark that the peace enjoyed by 
 those who are justified by faith, is permanent and ever- 
 lasting. When the Lord Jesus Christ was about to 
 leave his disciples, and ascend to his Father and their 
 Father, to his God and their God, there to remain as 
 their intercessory High Priest, he left them a legacy. 
 That legacy was true and lasting consolation. '* Peace," 
 says he, " I leave with you — my peace I give unto you, 
 not as the world givcth give I unto you. Let not your 
 heart be troubled, neither let it be afraid.'' Consola- 
 tion of this kind was no small legacy, considerin 
 the state in which his disciples were to be left. For 
 although they had peace with God, yet they were not 
 free from enemies, or every thing adapted to cause 
 sorrow. For in this world they should have tribulation^ 
 Those who will live godly in Christ Jesus, shall suffer 
 persecution. Their course through this world is a con- 
 tinual warfare. They are called to zvrcstle^ not merely 
 against Jlcsh and bloody but against principalities, against 
 pozvcrsy against the riders of the darkness of this zvorld^ 
 against spiritual wickedness in high places. But in their 
 warfare, they have the consolation that victory to them 
 is sure. For God who is their friend, and who is infi- 
 nitely more powerful than all those who are against them, 
 has provided for tliem a suitable armor. So that having 
 their loins girt about zcith truth, and having on the breast- 
 
 r 
 
 "4 
 
 ,r"l 
 
 I
 
 BLESSEDNESS OF JUSTIFICATION, 
 
 177 
 
 plale of righteousness; their feet shod with the preparation 
 of the gospel of peace ^ and taking the shield of faith — the 
 helmet of sahation., and the sword of the Spirit, ^l^ey shall 
 be able to put all their enemies to flight, and obtain a 
 glorious victory over all their spiritual foes. They are 
 also called upon to endure the common ills of life. But 
 while sutFering these ills, they may enjoy the blessed 
 consolation, that their afiiictions are not the stripes of 
 an angry Judge, but the friendly chastisements of a 
 kind Father. " For whom the Lord loveth he chas- 
 teneth, and scourgeth every son whom he receiveth." 
 Whatever may be their allotment in this life, whether 
 sickness or health, whether prosperity or adversitj'^, they 
 have the soul-enriching, and heart-consoling promise of 
 Him whose promises are yea and amen in Christ Jesus, 
 that " all things work together for good to them that 
 love God, to them who are the called according to 
 his purpose." Being clothed with a perfect robe of 
 righteousness, they may confidently indulge the hope 
 of a blessed immortality. For since God justifieth, 
 "who is he that condemneth? It is Christ that died, 
 yea, rather that is risen again, who is even at the right 
 hand of God, wlio also maketh intercession for us. Who 
 shall separate us from the love of Christ? Shall tribula- 
 tion or distress, or persecution, or famine, or nakedness, 
 or peril, or sword? Nay, in all these things we are 
 more than conquerors through him that loved us. For 
 neither death, nor life, nor angels, nor principaUties, 
 nor powers, nor things present, nor things to come, nor 
 height, nor depth, nor any other creature, shall be able 
 to separate us from the love of God which is in Christ 
 Jesus our Lord." Even when heart and flesh shall 
 faint and fail — when all earthly comforts, v,hich at
 
 178 ORIGINAL SERMONS. 
 
 best are but momentary, shall be dried up forever — 
 when we shall pass through the valley of the shadow 
 of dcatli — even then the rod and the staff of God shall 
 comfort us — even then, while struggling with the last 
 enemy, we may sing the triumphant and joyful song, 
 "O Death! where is thy sting?" 
 
 Those, then, who are justified in the sight of God, 
 enjoy permanent peace in this life; and in the life to 
 come, their peace will be perfect and unending. Al- 
 though " the righteous perisheth and no man layeth it 
 to heart: and merciful men are taken away, none con- 
 sidering that the righteous is taken away from the evil 
 to come" — jct, says the prophet, "They shall enter 
 into peace: they shall rest in their beds." The body 
 consigned to the grave, shall enjoy an uninterrupted 
 repose till the resurrection morn — the spirit ascending 
 to Heaven, shall enter upon the enjoyment of that rest 
 which remaineth for the people of God. There the 
 righteous shall rest from all their labors — " not a wave 
 of trouble roll across their peaceful breasts." Having 
 washed their robes, and made them white in the blood 
 of the Lamb, sin, the great cause of enmity between 
 God and the sinner, shall be taken away. The grand 
 destroyer of peace 'shall himself be destroyed, and those 
 who are clothed with the perfect and spotless robe of 
 Immannuel's righteousness, shall partake of that fulness 
 of joy, and drink of those rivers of pleasure, which are 
 at God's right hand for evermore. — To conclude — 
 
 1. We learn from this subject the unspeakable obliga- 
 tions under which believers are laid, to love, serve, and 
 glorify God. When they were ruined by the fall, exposed 
 to eternal death, and when there was no created eye that 
 could pity, no arm that could save, " God laid help"
 
 BLESSEDNESS OF JUSTIFICATION. 179 
 
 for tliem^ " upon one who is mighty." He " so loved 
 the world that he gave his only begotten son, that who- 
 soever believeth in him should not perish, but have 
 everlasting life." He gave him "to become a man of 
 sorrows, and acquainted with grief." He gave him "to 
 live a life of suffering, and to die the shameful and 
 painful death of the cross," that those who deserved to 
 die might have everlasting life. This boundless com- 
 passion was expressed towards creatures too, who were 
 characterised by nothing adapted to call forth the love 
 of a Holy Being. Nay, it was exercised towards those 
 .who had just such characters as an infinitely Holy Being 
 must abhor. God cannot but abhor sin. And hence it 
 is, that God is said to have commended his Jove towards us 
 in that n^hile we were yet sinners^ Christ died for us. Re- 
 member, believer, the salvation which delivers you from 
 death and hell, is a salvation of which you are entirely 
 unworthy — a salvation which is wholly of grace. It ori- 
 ginated in infinite love; was devised by infinite wisdom; 
 and was executed by the eternal Son of God, "who 
 although he was rich, jet for your sakes he became 
 poor that you through his poverty might be rich." Will 
 you not then be induced by obligations so infinite to 
 glorify God in your bodies and your spirits, which are 
 doubly his — his by creation, and his by redemption? 
 Is not every feeling of your soul in unison with the in- 
 junction of the Gospel, to adorn the doctrine of God 
 your Saviour; and can jou for one moment be satisfied 
 without letting your hght so shine that others seeing 
 your good works, may be induced to glorify your Father 
 who is in Heaven? 
 
 2. We learn the awful situation of those who are not 
 justified by faith in the Lord Jesus Christ. The wrath
 
 180 ORIGINAL SERMONS. 
 
 of God, wc are assured by his Word, abideth on them. 
 They arc exposed — justly exposed, to the curse of the 
 divine law, which is eternal death. They are under 
 the most awful sentence of condemnation. For "he 
 that believeth not is condemned already, because he 
 hath not believed in the name of the only begotten Son 
 of God." And they are pursuing the course, the very 
 course, adapted to bring destruction, swift destruction, 
 upon their heads. By their unbelief, they are reject- 
 ing the Lord Jesus Christ, whose name is " the only 
 name under Heaven given among men whereby we 
 must be saved." If the sacrifice which he has made 
 be rejected, " there remaineth no more sacrifice for sin, 
 but a fearful looking for of judgment and fiery indigna- 
 tion, which shall devour the adversaries." They also, by 
 their persevering wickedness, grieve and resist the Holy 
 Spirit, and provoke God to swear in his wrath they 
 shall never enter into his rest. O impenitent sinner 1 
 what is your situation? Think on 3'our present condi- 
 tion, and be persuaded to fly, and that without delay, 
 to the Lord Jesus Christ, who is the only " refuge from 
 the storm and covert from the tempest of the wrath of 
 God, which shall be poured upon the incorrigible sin- 
 ner in one eternal slorm." I would persuade and ear- 
 nestly entreat you by the terrors of the Lord and the 
 love of Christ to be reconciled to God. In Him is 
 pardon, peace, and eternal life.
 
 SERMON XI. 
 
 BY THE REVEREXD JOSHUA T. RUSSELL. 
 
 HEARERS CLx\SSIFIED. 
 
 Take heed, therefore, how ye hear. Luke viii. 18. 
 
 These words were originally addressed by the Lord 
 Jesus Christ to his beloved disciples, immediately after 
 his lucid and interesting exposition of the parable of the 
 sower. They were undoubtedly designed, by way of 
 inference, to present to their minds a lesson of very 
 great practical importance, and contain a peculiarly 
 impressive and solemn caution against the neglect or 
 abuse of divine instructions. Such a caution was 
 necessary^ even for the auditors of the Son of God ; 
 otherwise he himself would never have uttered it: for 
 he spake not as man speaketh — he never spake in vain. 
 This necessity, then, arose from the deep-rooted enmity 
 of the carnal mind against God. And as the essential 
 principles of the natural heart remain unchanged, the 
 same necessity of solemn caution on this subject, still 
 exists. The text is, therefore, applicable in all its 
 original force, and extends to you. In illustration of 
 the truth of the preceding remarks, and with a view of 
 proving the present urgent necessity and practical 
 importance of the caution and instruction contained in 
 the text, I propose to show you, 
 
 I. In what manner the gospel is actually treated hy many 
 nominal Christians; and 
 
 II. Hoiij the gospel ought to he received hy all men*
 
 182 ORIGINAL SERMONS. 
 
 I. Thcn^ I shall endeavor to describe the manner in 
 which the gospel is actually/ treated hy many nominal 
 Christians, 
 
 By the very great variety and diversity of moral 
 habits, tastes, and feehnj^js, which are prevalent in 
 almost every Christian community, the task I have now 
 eissumed, as you will readily conceive, is rendered ex- 
 tremely laborious and diflicult. All I shall at present 
 attempt in the discussion of this fruitful topic of remark 
 will be a distinct classification of such hearers of the 
 gospel as are most frequently to be found in our religious 
 assemblies. 
 
 ^nd the first class I name ^ as being the m,ost prominent^ 
 because by far the most numerous, is that of the thought- 
 less and indifferent hearers of the gospel. 
 
 The age in which we live is unquestionably and 
 emphatically an age of moral and mental light, enter- 
 prise, and improvement. For the acquisition of a 
 thorough knowledge of natural, moral, and theological 
 science, and for enlightened investigations of religious 
 truth, greater advantages and facilities were probably 
 never cnjoj ed, than those with which you are at present 
 furnished. You possess, in your own native language, 
 a translation of the living oracles of God, which has 
 sustained, for more than two hundred years, without 
 injury, the most rigid scrutiny of Bibhcal critics, and 
 the rudest attacks of learned infidels and skeptics — a 
 translation, the general accuracy, fidelity, and perspi- 
 cuity of which are, at the present moment, questioned, 
 by 7ione, save those who are manifestly disqualified, by 
 their own ignorance, pedantry, or prejudice, for forming 
 an enlightened judgment respecting its intrinsic worth. 
 You may also easily have access to many learned,
 
 HEARERS CtiASSIFIED. 183 
 
 logical, systematic, and unanswerable disquisitions on 
 the genuineness, authenticity, truth, and inspiration of 
 the holy scriptures; and are furnished, in rich abun- 
 dance, with critical annotations and practical commen- 
 taries on the sacred text. You may listen, from Sab- 
 bath to Sabbath, without interruption, in the sanctuary, 
 to the instructions, arguments, and persuasions of living 
 teachers, who have been variously endowed with gifts 
 and graces, and sent forth as ambassadors for God. 
 You enjoy, in a word, all those rich and invaluable 
 sources of knowledge, and means of grace, which infi- 
 nite wisdom has deemed necessary to yoiir present hap- 
 piness and future salvation; and you are prompted to' 
 a serious and dihgent improvement of them, by all the 
 sacred and powerful motives which even the omniscient 
 spirit of inspiration could suggest. And yet, under all 
 these solemn and interesting circumstances, it is greatly 
 to be feared that not a few who peruse the scriptures, 
 and frequent our rehgious assemblies to hear the gos- 
 pel preached, are as entirely thoughtless and indilTer- 
 ent about the truths presented to their view, as if they 
 were uttered in an unknovrn tongue, and designed ex- 
 clusively for the inhabitants of another world. To all 
 serious consideration and reflection, and to every spe- 
 cies of intellectual cifort, they seem habitually to 
 cherish an aversion so settled and unconquerable, that 
 they will, without hesitation, admit the truth of a doc- 
 trine which seals their damnation, or boldly discard 
 that on which their everlasting happiness depends, 
 rather than submit to the mental toil and labor of dili- 
 gent research and candid investigation. Even in the 
 sanctuary of Jehovah, their undisciplined and incon- 
 stant minds are so perpetually occupied with trifles?
 
 184 ORIGINAL SERMONS. 
 
 and their roving imaginations are so incessantly em- 
 ployed in pilgrimage around the world, in search of 
 earthly happiness, that the sublimest mysteries of 
 redemption, although supported hy the logical reason- 
 ings of Paul, and enforced by the chcistened eloquence 
 of Apollos, must inevitably fail to arrest and engage 
 their attention, or to awaken in their volatile hearts a 
 single emotion of pleasure, gratitude, or love. Like 
 Gallic, they care for none of these things. They nei- 
 ther know, nor zoish to know, whether the Bible is a 
 fable, or the word of God; whether judgment, heaven, 
 and hell are fictions of the imagination, or everlasting 
 realities; whether the. soul is material and perishable, 
 or spiritual and immortal ; or whether they are destined 
 in futurity to glory or to shame. Strange infatuation! 
 Yet not more. strange than true! Yes, it is lamentably 
 true. Such are the natural and common results of 
 thoughtlessness and indifference on the subject of reli- 
 gion. It was so in the first age of Christianity, when 
 the field was the world, and the Son of God the 
 preacher. Countless thousands attended on his minis- 
 try, listened to his instructions, and zvondercd at his 
 splendid miracles; and yet comjiarativcli/ few were 
 interested in his mission, or affected by his doctrines. 
 He addressed them with all the tenderness, and affec- 
 tion, and solemnity, and eloquence of God incarnate; . 
 but the great mass of his auditors treated his sublime 
 and melting messages as an idle and uninteresting 
 tale, and even while he wcpl^ they mocked at his anxiety, 
 and sported with his tears. As those who lived before 
 the flood had treated Noah, and, while he preached, 
 were eating and drinking, marrying and giving in mar- 
 riage, and knew not till the flood came and swept them
 
 HEARERS CLASSIFIED. 185 
 
 all away; so did the dwellers at Jerusalem and the 
 inhabitants of Judea treat Jesus, the Son of God, the 
 prophet of the world. To use his own similitude, many 
 of his hearers were like the beaten and unfruitful way- 
 side. "They heard his messages, and then came the 
 devil, and took away the word out of their hearts;" 
 just as the fowls of heaven had devoured the seed of the 
 sower which had fallen by accident in the light and 
 evanescent dust of the way-side. They were so gay, 
 and volatile, and thoughtless, and indifferent, that even 
 the words of Jesus could find no access to their under- 
 standings, and make no permanent impression on their 
 hearts. And as it was then, so is it now. Human 
 nature is the same, and there is still in every Christian 
 congregation a certain class of sinners, who have eyes, 
 but they see not; ears, but they hear not; neither will 
 they understand. These are the very description of 
 people, concerning whom Jehovah spake to his servant 
 Ezekiel, when he said, "Also, thou son of man, the 
 children of thy people still are talking against thee by 
 the walls and in the doors of the houses, and speak one 
 to another, every one to his brother, saying. Come I 
 pray you, and hear what is the word that cometh forth 
 from the Lord." "And they come unto thee as the 
 people cometh, and they sit before thee as my people^ 
 and they hear thy words, but they will not do them; for 
 with their mouth they shew much love, but their heati 
 goeth after their covetousness. And lo, thou art unto 
 them as a very lovely song of one that hath a pleasant 
 voice, and can play well on an instrument; for they 
 hear thy words, but they do them not." Let the 
 thoughtless and indifferent hearers of the gospel retire 
 to their closets, and examine in the thirty-third chap- 
 
 16
 
 18G ORIGINAL SERMONS. 
 
 ter of Ezckiel, the portraiture of their own character^ 
 as it has there been accurately and distinctly drawn by 
 him who knows the human heart. Let them thence 
 learn how they have hitherto treated the blessed gos- 
 pel and its authorized ministers; and let them be deeply 
 humbled for their ingratitude and impiety, andpw^ away 
 the evil of their doings. 
 
 2. Another class of gospel hearers may be denominated 
 skeptical and captious. 
 
 The time has been when this class of gospel hearers 
 was exceedingly numerous, bold, and formidable. It 
 was thus in the days of Christ and his holy apostles. 
 The vast majority of Jews and Gentiles viewed the 
 gospel of Christ as a mere tissue of absurd, incredible, 
 and contradictory fables and dogmas, and treated the 
 Lord Jesus and his disciples as illiterate babblers, dis- 
 turbers of the public tranquillity, and setters forth of 
 strange doctrines. In more modern times, this moral 
 infection has spread throughout entire communities, 
 which were nominally Christian; and in the schools of 
 philosophy men have been diligently taught not only 
 to doubt the truths of the gospel, but also to question 
 their own real existence, and the very being of a God. 
 By such persons the gospel was never perused nor 
 heard, except for the express purpose of discovering 
 subjects of disputation, caviling, and ridicule. The 
 claims of the Bible to truth and inspiration were hastily 
 prejudged aad discarded; and, as a natural conse- 
 quence, its sacred doctrines and precepts were- impiously 
 rejected with scorn and contempt. But the reign of 
 open infidelity has passed away, and its abandoned 
 apostles and ministers have gone to their oim place. 
 An unholy leaven of their spirit, however, still exists,
 
 HEARERS CLASSIFIED. 187 
 
 and it is sometimes exhibited under a different and more 
 specious form, even in the most favored Cliristian com- 
 munities. Naj, I greatly fear some may be found 
 within the walls of this very sanctuary, whose spirits 
 have been withered, and paralyzed, and perhaps ruined, 
 by this fatal contagion. For some there surely are 
 among us, who hear the gospel, and that too with ap- 
 parently fixed attention, whose habitual conduct clearly 
 evinces their total icant of all real and salutary convic- 
 tions of its truth and excellence. They may not per- 
 haps formally discard the scriptures, or deny their 
 divinity; but still they voluntarily remain in a state of 
 doubt and suspense, which is scarcely less criminal and 
 dangerous, than open infidelity. They listen to a 
 preached gospel just as they would listen to an elabo- 
 rate essay on mere matters of opinion or taste; and 
 regard its doctrines and precepts simply as the senti- 
 ments and maxims of those who exhibit them. They 
 assume to themselves the prerogative of deciding upon 
 the truth or falsity of the doctnines they hear, not ac- 
 cording to the law and the testimony of God, but 
 according to their own preconceived opinions, preju- 
 dices, and wishes, and they boldly claim the liberty of 
 approving or condemning, of receiving or rejecting 
 them at pleasure. Others there are, appertaining to 
 this class of hearers, whose skepticism and captiousness 
 are limited to particular requisitions and doctrines of the 
 gospel. To select portions of the Bible they will cheer- 
 fully and cordially assent; and when these favorite por- 
 tions are exhibited from the pulpit, they are satisfied and 
 pleased: but to others they are most inveterately op- 
 posed; and when these are presented to their view? 
 they are disturbed and irritated, and for relief from
 
 188 ORIGIN A Ti SERMONS. 
 
 their vexation, thcj have immediate recourse to the 
 cavilings of the captious or the doubts of the skeptical 
 and in this manner they mutilate tlie sacred scriptures, 
 reject the vital truths of the gospel, and bring upon 
 themselves swift and inevitable destruction. 
 
 3. Another class of hearers may be styled the formal 
 and fashionable. 
 
 Hearers of this description are found in every Chris- 
 tian congregation, and they are more or less numerous 
 in any particular community, in exact proportion to the 
 popular estimate of religion and its public services. 
 Some, who belong to this class become regular attend- 
 ants at the house of God, merely by the force of educa- 
 tion and example. They hear the gospel preached, 
 because they are taught by others that it is an impe- 
 rious duty; and by a regular discharge of this self-deny- 
 ing and irksome duty, they fondly hope perhaps to 
 make atonement for their sins, and merit for themselves 
 the favor of Jehovah. Others of this class frequent the 
 house of God, because religion is popular and fashion- 
 able, and because the public sanctuary has become the 
 place of general resort; and affords them a favorable 
 opportunity of exhibiting to advantage the beauty of 
 their persons, the elegance of their dress, or the splen- 
 dor of their equipage. In the messages of the gospel 
 they feel not the least personal interest nor concern j 
 and before the altar of Jehovah they would not (as they 
 sometimes do) give even a feigned attention to the truths 
 they hear, did they not deem such dissimulation neces- 
 sary to save them from the charge of eccentricity and 
 indecorum. The grand purposes of a preached gospel 
 are, in their estimation, happily accomplished, when it 
 has afforded them an opportunity to pass away a leisure
 
 HEARERS CLASSIFIED. 
 
 189 
 
 hour or a tedious Sabbath, in courting the idle gaze 
 and admiration of the indevout and volatile, or in exa- 
 mining: the forms and features, and habiliments of sur- 
 rounding worshippers. Would to God there were not 
 in this fallen world a solitary original, answering to the 
 moral features now before you; but it is to be feared, 
 alas, there are many, yes, many, who worship God only 
 in form, and who hear the gospel simply to comply 
 with a prevailing fashion. And it is very possible that 
 I may at this moment address some unhappy individu- 
 als of this description. For in these sacred courts I 
 have sometimes noticed with most painful emotions, 
 the restless impatience, the significant smile, and the 
 inquisitive glances which ordinarily characterize formal 
 and fashionable hearers of the gospel. On this point, 
 however, it is not my prerogative to decide. I leave 
 you in the hands of a heart-searching God. Examine 
 yourselves, therefore, and be not deceived; for none 
 can mock God with impunity. But 
 
 4. A fourth class of hearers may he designated inquisi- 
 tive and curious. 
 
 Connected with almost every congregation there are 
 a few who bear a most striking resemblance to the 
 ancient Athenians, who, according to the testimony 
 of Luke, "spent their time in nothing else but to tell 
 or hear some new thing. Such persons go to the house 
 of God, not to be instructed and edified, but to be en- 
 tertfiincd and amused. Not content v/ith the unex- 
 plored treasures of wisdom and knowledge which the 
 scriptures contain, they are perpetually searching- after 
 some new theory in ethics and religion, or some modern 
 improvements in the antiquated science of theology. 
 The pure principles of the gospel are never acceptable 
 
 16*
 
 190 
 
 ORIGINAL SERMONS. 
 
 to them unless they are ingeniously interwoven with a 
 long train of metapliysical speculations, or laboriously 
 concealed beneath the useless lumber of learned criti- 
 cism and classic lore. For the '•''form of sound words,'^ 
 recommended by the apostle, they have not the slight- 
 est reverence, and in defence of the "faith once deli- 
 vered to the saints," they are unwilling to expend a 
 single effort. In the language of Paul to Timothy, 
 they "arc proud, knowing nothing but doating about 
 questions and strifes of words, whereof cometli envy, 
 strife, railings, evil surmisings, and perverse dispulings." 
 They " are ever learning, and never able to come to the 
 knowledge of the truth." " Now, as Jannes and Jam- 
 bres withstood Moses, so do these also resist the truth; 
 men of corrupt minds, reprobate concerning the faith." 
 Of such hearers of the gospel, the number among us, 
 I would fain believe, is comparatively inconsiderable; 
 but I dare not even hope there are 7ione, for if they 
 were numerous and troublesome in the congregations 
 of Timothy, Ave may certainly expect to find some in 
 the congregations of those religious teachers of the 
 present day, who are far less skilled in the knowledge 
 and imbued with the spirit of the scriptures than he 
 was, and who are therefore in far greater danger of 
 exhibiting themselves, instead of Jesus Christ and him 
 crucified, and thereby giving countenance and encou- 
 ragement to the inquisitive and curious. But on this 
 point I need not stop to reason. That such persons 
 have lived in former ages is unquestionably true, 
 because their character and conduct have been dis- 
 tinctly marked and recorded by the Holy Ghost. 
 That such persons still exist in some portions of the 
 Christian community is equally certain, because their
 
 HEARERS CLASSIFIED. 191 
 
 existence in the last days has been clearly and repeat- 
 edly predicted; and established facts, which have come 
 within the sphere of your own observation, fully prove 
 that these predictions are literally fulfilled. Yes, the 
 precise period has already arrived, of which Paul the 
 aged spake to his son Timothy, when he said, '• The 
 time will come when they will not endure sound doc- 
 trine: but after their own lusts shall they heap to them- 
 selves teachers, having itching ears; and they shall 
 turn away their ears from the truth, and shall be turned 
 unto fables." And doubtless in this assembly there 
 are some who have already acquired a fondness for 
 variety and novelty, which is truly alarming and dan- 
 gerous: which unfits and indisposes them for the candid 
 and serious investigation of the plain and simple truths 
 of the gospel, and which may ere long prove fatal to 
 their souls. 
 
 Again, 5th. Another class of hearers rtiay be terraed 
 critical and censorious. 
 
 Among all the censurable infirmities, corruptions, 
 and sins inherent in degraded human nature, there are 
 none perhaps more deeply rooted in the heart, or more 
 frequently exhibited in the lives of men, than vanity 
 and pride ; and the forms in which these hateful vices 
 of our fallen nature appear are diversified and number- 
 less. In the particular class of gospel hearers I am 
 now describing, they are frequently exhibited in their 
 hasty and unjust criticisms on the subject matter of the 
 gospel itself, and in their severe and unmerited cen- 
 sures on the method, style, and manner of those who 
 preach it. By the insidious but powerful influence of 
 vanity of learning and pride of opinion, some of the
 
 192 ORIGINAL SERMONS. 
 
 hearers of a preached gospel arc almost entirely 
 disqualified for receiving instruction, edification, and 
 comfort in the house of God. In their own estimation, 
 they are so much more profoundly versed in the science 
 of theology than those whom God has sent to teach 
 them, that they cannot he enlightened or informed; and 
 while they should he devoutly employed in digesting 
 and applying to their own souls the messages they hear, 
 they are so laboriously engaged in treasuring up their 
 critical remarks, and preparing their important cen- 
 sures, that they have no time left to seek for edification 
 and comfort. In this numerous class of hearers there 
 is very great diversity and opposition of taste and opi- 
 nion. Some cannot relish a preached gospel unless it 
 is very richly adorned with the tropes, and figures, and 
 rounded periods and flowing diction of the orator and 
 rhetorician; while others, in the opposite extreme, are 
 equally disgusted with the slightest departure from the 
 most rigid rules of unadorned simplicity. Some require 
 the truths of a preached gospel to he exclusively ad- 
 dressed to their understandings and judgments, and 
 supported by the clearest logical and philosophical 
 demonstrations; w^hile others as loudly demand power- 
 ful and pathetic appeals to the mere natural sympathies 
 and passions of the heart. Some require, in the herald 
 of the gospel, the loud and varied intonations, the ener- 
 getic action, and the melting pathos of impassioned 
 eloquence; while others will be satisfied with nothing 
 but the most mild and chastened manner of address. 
 Thus various and opposite are the tastes and opinions 
 of those who hear a preached gospel, to criticise and 
 censure. To the great majority of such hearers, it
 
 HEARERS CLASSIFIED. 193 
 
 will doubtless prove an offence apd a stumbling block, 
 a soucre of perpetual vexation, and ultimatel}' a savour 
 of death unto death. 
 
 Again, 6th. The last class of hearers I at present name^ 
 is the indis criminating and passionate. 
 
 In all Christian communities, and in very many of 
 the visible churches of Christ, there are some to be 
 found, vrho have not sufficiently accustomed themselves 
 either to reading or reflection, to enable them to dis- 
 criminate accurately between truth and error, or be- 
 tween minor and fundamental principles and doctrines. 
 They hear the gospel merely to be moved and affected, 
 and all kinds of preaching which are followed by a 
 powerful effect upon their natural passions, are equally 
 acceptable and pleasing; and they would be quite as 
 likely to be charmed and captured with the wild and 
 incoherent declamations of an ignorant fanatic, as with 
 the perspicuous and edifying instructions of an autho- 
 rized and able defender of the Christian faith. What- 
 ever may be the means and facilities they enjoy for 
 receiving instruction, such persons might hear the 
 gospel for an hundred years, and die at last babes in 
 knowledge. They are generally far more attentive to 
 the sound of the preacher's voice, than to the solemn im- 
 port of his messages from God; and are far more deeply 
 interested in an incoherent raphsody or senseless anec- 
 dote, calculated only to excite their feelings, than they 
 are in the most lucid and instructive addresses, which 
 are designed to impart light to their understandings — 
 conviction to their judgments — and consolation to their 
 hearts. In a word, they listen to a preached gospel, 
 just as they would listen to a graceless fable or romance; 
 and are generally as httle benefitted by it, as they are
 
 194 ORIGIN Ali SERMONS. 
 
 bj the fictitious scenes of happiness or imaginary tales 
 of wo, which are painted by the novehst. With this 
 imperfect description of the manner in which the gospel 
 is actually treated by many nominal Christians, I close 
 my remarks on my first general topic of discourse. 
 The general features of several distinct classes of the 
 hearers of the gospel are before you, and the work 
 of careful and impartial self examination, my hearers, 
 now devolves on you. Go, then, I beseech you, to your 
 closets, and search diligently and prayerfully for the 
 lineaments of your own character. Bring yourselves 
 seriously and strictly to the test which I have presented, 
 and ascertain before God, the class to which you re- 
 spectively belong. If you discover in yourselves the 
 slightest resemblance to any of those hearers whose 
 treatment of the gospel has been described, consider 
 and confess your past impiety and ingratitude, and 
 seek by immediate repentance, submission, faith, and 
 prayer, the pardon of your iniquities, and the sanctifi- 
 cation of your souls; and then return again to the sanc- 
 tuary with a sincere desire to ascertain how you ought 
 to hear the gospel, and with a fixed purpose of soul in 
 the strength of Jehovah to enter, without delay, upon 
 the faithful and conscientious discharge of that solemn 
 and imperious duty. And now, may the Spirit of Jeho- 
 vah descend upon you, and conduct you to a knowledge 
 of yourselves. Amen!
 
 SERMON XII. 
 
 BY THE EEVEEEXD JOSHUA T. EUSSELL. 
 
 HEARERS INSTRUCTED. 
 
 " Take heed, therefore, how ye hear." Luke viii, 18. 
 
 In a preceding discourse upon this subject, I attempted 
 to describe the prominent features of six distinct classes 
 of the hearers of a preached Gospel — L The thought- 
 less and indifferent. 2. The skeptical and captious. 
 3. The formal and fashionable. 4. The inquisitive 
 and curious. 5. The critical and censorious. And 
 6th, the indiscriminating and passionate. And having 
 briefly considered the manner in wliich these various 
 descriptions of persons ordinarily treat the gospel, ac- 
 cording to the plan of discourse then proposed, the 
 way is now prepared for a discussion of my second 
 general proposition ; and I shall now attempt to show — 
 II. Hozo the gospel ought to be received by all men. 
 To the investigation of this interesting subject, it 
 becomes us, my dear hearers, to approach, with the 
 deepest reverence and solemnity; for on the manner 
 in which we treat the glorious gospel of the grace of 
 God, the everlasting happiness or misery of oiir immor- 
 tal souls depends. "Faith,"' ordinarily "cometh by 
 hearing, and hearing by the word of God," and the 
 gospel has been ordained of God to each of us, either 
 as a savour of life unto life, or a savour of death unto 
 death. We never cither read or hear it in vain. It
 
 196 ORIGINAL SERMONS. 
 
 invariably produces an effect upon our moral characters 
 either salutary or injurious, and will be followed in 
 eternity by consequences felicitous or distressing, which 
 will run parallel with our immortality. " Take heed^ 
 therefore, liow ye hear,'''' To a proper reception of the 
 preached Gospel, the first thing I name as pre-eminent- 
 ly requisite and necessary, is 
 
 1. Serious and devout attention* Of all the inquiries 
 which ever occupied the mind of man, that which re- 
 lates to the existence, attributes, and perfections of a 
 Supreme Being, and the relations and duties of depen- 
 dent creatures, is by far the most noble and sacred. It 
 is a subject of investigation which ought to be equally 
 interesting to the beggar and the prince — to the pea- 
 sant and the sage — to the Jew and the Gentile, Bar- 
 barian and Scythian, bond and free. It presents high, 
 and imperious, and paramount claims to the earliest and 
 most fixed attention of every rational and accountable 
 being; for, on the results of this inquiry, all men are 
 dependent for their first impressions respecting the force 
 and extent of moral and religious obligations, and for 
 the hope and prospect of immortality and life eternal. 
 A special communication on this interesting subject 
 from the Great God himself, must therefore be regard- 
 ed as immensely important and desirable; and if it 
 can be clearly and satisfactorily proved that such a 
 communication has actually been made to man^ then he 
 is unquestionably bound to receive and examine it with 
 the most serious and devout attention. You are not 
 strangers, my hearers, to the numerous conclusive and 
 unanswerable arguments by which it has already been 
 proved to the world, that the Bible came from God, and 
 actually contains such a communication. In view of
 
 HEARERS INSTRUCTED. 197 
 
 these various arguments, you are, therefore, sufficiently 
 prepared to form an accurate and enhghtened decision 
 respecting the sacred claims of a preached Gospel. If 
 you are not siifficiently ingenuous and humble frankly 
 to acknowledge^ I trust you are not so daring and skep- 
 tical as to denif^ that it is the grand instrument, which 
 God himself has expressly selected and ordained for the 
 reformation and salvation of mankind. Authenticated 
 iacts, recorded on the pages of the sacred and profane 
 historian, ahundantlv illustrate and confirm the follow- 
 ing declaration of Paul, in his epistle to the Corinthians. 
 "After that, in the wisdom of God, the world by wis- 
 dom knew not God, it pleased God, by the foolishness 
 of preaching, to save them that believe." Existing 
 facts also prove that a preached gospel is still to some 
 men a savour of life unto life, and to others a savour of 
 death unto death. To the Jews it is a stumbling: 
 block, and to the Greeks foolishness. '• But unto them 
 which are called^ both Jews and Greeks, it is the power 
 of God and the wisdom of God." If seriousness and 
 devotion, in intelligent and responsible agents are ever 
 proper and becoming, they are peculiarly and pre-emi- 
 nently so whenever such agents enter the sanctuary of 
 Jehovah, to hear the messages of the gospel from his 
 authorized ambassadors. The house o^ Christian wor- 
 ship is a hallowed place. It is the gate of heaven, and 
 the habitation of God! And the truths which are 
 there proclaimed are imperishable as the perfections 
 of Jehovah, and solemn as eternity! It is incumbent 
 on every attendant there, like Moses when he ap- 
 proached the burning bush, the symbol of Jehovah's 
 presence, to put off the" shoes from his feet, and to 
 remember that the very groundhQ occupies is holy* It 
 
 17
 
 198 ORIGINAL SERMONS. 
 
 is wickedness and presumption for hearers of the gospel 
 to approach even the threshold of the sanctuary with 
 any otlier feelings than those of the deepest reverence 
 and awe. If they would not provoke the indignation 
 of their Maker, and pollute his holy altars with unhal- 
 lowed fire, they must dismiss from their thouglits and 
 banish from their hearts the occupations, and cares, 
 and pleasures of this sinful world. They must realize 
 the presence, the omniscience, and the holiness of God, 
 and yield to the instructions of his word their strict, 
 solemn, and undivided attention. No recollections of 
 past events, no anticipations of future scenes, no regard 
 to surrounding objects, should be permitted for a mo- 
 ment to interest the feelings, or divert the mind from 
 the contemplation of the truth of God. No unnecessary 
 movements of the body, no interchange of tlioughts and 
 sentiments should be suffered to interrupt the solemn 
 stilness of Christian devotion. "The Lord is in his 
 holy temple; let all tho earth keep silence before him.'' 
 
 i\gain, 2. Intelligence and docility^ in those zvho hear 
 the gospel, are equally as necessary as serious and devout 
 attentio7u 
 
 It is through the understanding alone that the truths 
 of the gospel make their way to the heart; and unless 
 the former be informed and enlightened, it will be 
 utterly impossible to make any permanent and salutary 
 impressions on the latter. In order, therefore, to 
 receive the gospel in a proper manner, and to derive 
 from it all the spiritual benefits it is designed to convey, 
 intelligence in the hearers is an indispensable prerequi- 
 site. They should diligently and prayerfully search 
 the scriptures daily for themselves, and by submitting 
 to the teachings of the Holy Spirit, they should seek
 
 HEARERS INSTRUCTED. 199 
 
 and obtain a thorough knowledge of the primary and 
 fundamental doctrines of religion, and acquaint them- 
 selves with God. In this way only will thej he 
 properly qualified to discriminate accurately between 
 truth and falsehood, to separate the wheat from the 
 chaff, the precious from the vile, and to bring the sen- 
 timents they hear from the pulpit to the sacred test of 
 the law and the testimony. An intimate alliance and 
 an inseparable connexion exists between real intelli' 
 gence on religious subjects and that docility of spirit 
 which ought ever to characterize the learner in the 
 school of Christ. I say real intelligence ; — but in this 
 most desirable qualification I apprehend there is a very 
 great and lamentable deficiency among the majority of 
 gospel hearers, because there are comparatively few 
 who are willing and anxious to be enlightened and in- 
 structed in the duties and doctrines of religion. There 
 is no art or science taught among men in vi\\\c\\ pedan- 
 try is more injurious and offensive, and yet there is 
 perhaps none in which it is more common and palpa- 
 ble, than in the sublime, and holy, and mysterious sci- 
 ence of theology. Some there are, who would fain 
 persuade us to believe that the Bible is altogether an 
 unnecessary and useless volume, and that they are able, 
 by a kind of intuitive knowledge peculiar to themselves, 
 to grasp and understand at once the entire system of 
 religion, and to decide with infallible certainty on all 
 the moral and religious duties which it is proper for 
 God to require, or his creatures to perform. And 
 there are others, who profess to receive the .scriptures 
 as a divine revelation, but still neglect to study them 
 with diligence and constancy, because they vainly 
 imagine that they are endowed by tli^e Holy Spirit with
 
 200 OKiGINAL SERMONS. 
 
 a species of inspiration by wliicli they arc cnaLlcd to 
 comprehend, without any mental apphcation or effort 
 of their own, the spiritual import of the oracles of 
 God. These are the wide extremes of skepticism and 
 superstition. Both are unspeakably irrational and 
 dangerous, and it is diflicult to decide which is most 
 destructive to the souls of men. But of this we are 
 fully assured, that those who are under the influence 
 of either are totally disqualified for hearing the gospel 
 in a becoming and profitable manner. They exhibit 
 the fearful characteristics of those novices in religion, 
 who have been lifted uji with pride, and have fallen 
 into the condemnation of the devil; and before they 
 can become wise unto salvation, they must be convinced 
 by a divine power that they are without understandings 
 and need to be taught " which be the first principles of 
 the oracles of God." 
 
 But the minds of those who are really intelligent and 
 skilful in the word of God are always fond of investi- 
 gation and research, open to conviction, and eager and 
 anxious to be corrected, and informed, and enlightened. 
 To persons of this description, the gospel is rarely, if 
 ever, preached in vain. They and they alone are 
 genuine disciples. They shall certainly increase in 
 knowledge and grow in grace; and, according to the 
 promise of their Lord, they shall know of tlie doctrine 
 they hear, "whether it be of God," or whether those 
 who preach "speak of themselves." 
 
 Let those, then, who would receive the gospel as it 
 ought to be received give themselves diligently, con- 
 stantly, and prayerfully to the study of the word, and 
 search for heavenly wisdom as they would search for 
 hidden treasures. Let them bring to the ministers of
 
 HEARITRS INSTRUCTED. 201 
 
 the sanctuary a humble, intelligent, and teachable 
 mind; and, "laying aside all malice, and all guile, and 
 hypocrisies, and envies, and all evil speaking, as new- 
 born babes, let them earnestly desire the sincere milk 
 of the word, that they may grow thereby;" and then 
 shall they fully reap and enjoy, in their own happy 
 experience, the invaluable blessings of a preached 
 gospel. 
 
 3. It is also requisite, to a proper reception of the 
 preached gospel, that it he heard with liberality and 
 
 CANDOR. 
 
 By this I would not be understood to countenance 
 or recommend that stoical indifference to fundamental 
 truth, misnamed liberality, which characterizes the dis- 
 guised Deists of the p resent day, nor that criminal dis- 
 regard of ministerial talents and qualifications, which 
 distinguishes the illiterate and fanatical reformers of 
 our age, which is sometimes improperly called candor. 
 These are both at an infinite remove from the Chris- 
 tian liberality and candor which the gospel demands 
 of its hearers. But I would afTectionately and solemnly 
 enjoin it on all who hear the gospel to remember that 
 the treasures of that gospel have been committed to 
 earthen vessels, that the excellency of the power may be 
 of God, and not of man ; and that all men are there- 
 fore bound to receive their messages with a liberal and 
 candid allowance for the diversity of their gifts, and 
 the infirmities of their nature. We are not to expect 
 from men, however learned or sanctified, the wisdom 
 and perfection of angels; nor are we at liberty to neg- 
 lect or despise their messages, because they are not 
 marked with the intellectual energy of a Paul, or deli- 
 vered with the manly and overpowering eloquence of 
 
 17*
 
 202 ORIGINAL SERMONS. 
 
 an Apollos. No! for on those who have been truly 
 called of God to preach the gospel, he has bestowed 
 natural talents and gracious gifts, differing in their 
 nature and degrees, in exact conformity with his own 
 sovereign pleasure; but to each he has said, "son of 
 man, I have made thee a watchman unto the house of 
 Israel; therefore, hear the word at my mouth, and give 
 them warning from me." When, in obedience to this 
 divine iDJunction, any duly authorized minister of 
 Christ announces to you the plain and simple truths of 
 the gospel, you are under the most solemn obligations 
 to receive him as a messenger of God; and if his talents 
 be small, and his gifts limited, you are to regard both 
 his matter and hjs manner with a liberal and candid 
 spirit, and thus you will be prepared to derive some 
 important benefits from every gospel sermon which is 
 delivered in your hearing. 
 
 But the liberality and candor required of all who 
 would hear the gospel properly, go still further than 
 this. They imply a respectful deference to the senti- 
 ments and practices of -hose who may honestly differ 
 from us in opinion, on minor points of doctrine, or un- 
 important forms of religious worship. They forbid us 
 to reject a substantially evangelical sermon, or to cen- 
 sure with severity the man who delivers it, merely 
 because the truth has been clothed in different lan- 
 guage, or uttered in a different tone, from those to 
 which we have been accustomed. Under such circum- 
 stances. Christian liberality would prompt to the exer- 
 cise of forbearance and charity, and candor demands a 
 "fair and impartial judgment on the opinions" and 
 manner of the messenger. In the language of another. 
 Let those who would hear the gospel in a manner
 
 HEARERS INSTRUCTED. 
 
 203 
 
 acceptable to God, and beneficial to tlieir own souls, 
 always enter tlie bouse of God "witb a temper of mind 
 unsoured bv envj, unruffled by malice, and unseduced 
 bj prejudice, sweet witbout weakness, and impartial 
 without rigor." Let them be "exempt on the one 
 hand, from the dark jealousy of a suspicious mind; and 
 no less removed, on the other, from that easy credulity 
 which is imposed on by every specious pretence." Let 
 them always carefully cherish and exhibit "that gane- 
 rons expansion of mind which shall enable them to look 
 beyond all petty distinctions of party and system, and, 
 iff their estimate of men and things, to rise superior to 
 narrow prejudices." Such are the liberality and can- 
 dor which Christianity requires of all men, and these I 
 do most earnestly entreat you to exercise at ail times 
 when you listen to a preached gospel. 
 
 4th and lastly. Thed the gospel may he properly received^ 
 it should always he heard in the exercise of faith, and with 
 a spirit of suhmission. 
 
 To the ancient Hebrews who perished in the wilder- 
 ness, essentially the same gospel was exhibited by Mo- 
 ses, which is now proclaimed to you. "But the word 
 preached," says Paul, "did not profit them, not being 
 mixed with faith in them that heard it." And if they 
 were destroyed for their unbelief, on the very confines 
 of the land of Canaan, because they did not fully accre- 
 dit the promises of JMoses, what think you will be the 
 future punishment of those who refuse to believe what 
 God has spoken unto us by his only Son, the appointed 
 heir of all things? In the very words of our commis- 
 sion, we are implicitly instructed to say unto all men, 
 "He ^'i^ihelieveth shall be saved, and he that believeth 
 not, shall be damned." There is no alternative between
 
 204 ORIGINAL SERMONS. 
 
 faith and submission, and the penalty of death eternal. 
 So plain and imperative is the obligation which lies 
 upon all men cordially to believe the truths of the gos- 
 pel, and unconditionally to submit to the terms of 
 salvation it prescribes, that infinite wisdom and benevo- 
 lence has solemjnly decided that the simple neglect of 
 this single duty is richly deserving of everlasting punish- 
 ment. Well, then, may the sacred caution be repeated, 
 and deeply should it be engraved on our hearts, " Take 
 heed how ye hear.^^ Let those who would not enhance 
 their own eternal miseries, by a voluntary rejection of 
 light and abuse of privileges, beware how they treat the 
 instructions of the ministers of Christ; for "we are 
 ambassadors for Christ, as though God did beseech you 
 by lis: we pray you, in ChrisCs steady be ye reconciled 
 to God." Yes, the faithful ministers of the gospel are 
 g//, without exception, ambassadors from the high court 
 of heaven ; and in performing the work of evangelists, 
 they officiate in Chrisfs stead; and therefore he has 
 said, "lie that heareth you heareth me, and he that 
 despiseth you despiseth me; and he that despiseth me 
 despiseth him that sent me." To those who diligently 
 watch, and labor, and pray for precious and immortal 
 souls, it is comparatively a light matter to be judged, 
 and censured, and persecuted, as 7ncn; but oh! when 
 they arc despised and rejected, as ministers of Christ, 
 their agony of spirit is indescribable and overwhelm- 
 ing. For tiien, alas! tlicy know that their gospel is 
 hidden, and that tliey shall one day be summoned to 
 the bar of judgment, as swift witnesses against those 
 over whom their bowels of compassion yearn. Re- 
 member, then, that the heralds of the cross "have not 
 followed cunningly devised fables, when they made 
 
 I
 
 HEARERS INSTRUCTED. 205 
 
 known to you the power and coming of our Lord 
 Jesus Christ." And if they rightly execute their com- 
 mission, they come not to you "with excellency of 
 speech, or of wisdom." "And their speech and their 
 preaching is not with enticing words of man's wisdom; 
 hut in demonstration of the Spirit and of power, that 
 your faith should not stand in the wisdom of men, but 
 in tlic power of God." Again, then, I say, in the 
 words of the evangelical prophet, " To the law and to 
 the testimony; if they speak not according to this word 
 it is because there is no light in them." But if they 
 exhibit to yon distinctly Christ Jesus and him cruci- 
 fied, then they preach the gospel of the kingdom; and 
 those who disbelieve their messages, and reject their 
 overtures of mercy jeopardize their immortal spirits, 
 and having been often reproved and hardened their 
 necks, they shall suddenly be destroyed, and that with- 
 out remedy. Let all who listen to a preached gospel, 
 then, be seriously warned against the soul-destroying 
 sin of unbelief. In a dying hour, in a judgment day, 
 and in a state of final retribution, it will avail them 
 nothing that they dwelt in a land o f Bibles, Sabbaths, 
 and sanctuary privileges; or that they once heard the 
 alarming threatenings of the law, and the melting invi- 
 tations of the gospel. Nay, my unconverted hearers, 
 so long as you continue to withhold your cordial assent 
 to the truths of the blessed gospel, and refuse to submit 
 to Christ, according to its righteous requisitions, and 
 delay to repent of your transgressions, you are collect- 
 ing fuel for the unquenchable flame, and are industri- 
 ously treasuring up "wrath against the day of wrath, 
 and revelation of the righteous judgment of God. Who 
 'v^ill render to every man according to his deeds; to
 
 206 ORIGINAL SERMONS. 
 
 them, who, hy patient continuance in well-doing, seek 
 for glory, and honor, and immortality, t/ernft/ life. But 
 unto them that are contentious, and do 7iot obey the truth') 
 but obey unrighteousness, indignation and wrath, tribu- 
 lation and anguish, upon every soul of man that doeth 
 evil; of the Jew first, and also of the Gentile." See, 
 then, that ye "refuse not him that speaketh, for if they 
 escaped not who refused him that spake on earth much 
 more shall not we escape if we turn away from him 
 that speaketh from heaven." 
 
 Thus I have attempted briefly to describe the manner 
 in which the gospel ought to be received by all men, 
 and I have represented the following things as indis- 
 pensably necessary in those who hear it, viz; Serious 
 and devout attention, intelligence and docility, libe- 
 rality and candor, and faith and submission. And now, 
 suffer me to close my remarks with two or three 
 inferences from the whole subject matter before us. 
 
 1. I infer, from this subject, that the duties of a gospel 
 minister are extremely arduous and difficult, and awfully 
 responsible* 
 
 He is commanded to give attendance to reading, to 
 exhortation, to doctrine. To meditate upon these 
 things; to give himself wholly to them; that his profiting 
 may appear to all." He is solemnly charged before 
 God, and the Lord Jesus Christ, who shall judge the 
 quick and the dead at his appearing, and his kingdom, 
 to preach the word; to be instant in season, out of sea- 
 son; and to reprove, rebuke, exhort, with all long-suffer- 
 ing and doctrine. He is to ''study to show himself 
 approved unto God, a workman that needeth not to be 
 ashamed, rightly dividing the word of truth, but care- 
 fully shunning profane and vain babblings." In a
 
 HEARERS INSTRUCTED. 207 
 
 word, he is to know or make known nothing hut Christ 
 Jesus and him crucified. With these plain and expHcit 
 instructions before him, exemphhed as tliej have been 
 by Christ and his apostles, he must not consult with 
 flesh and blood, respecting either the matter or the 
 manner of his preaching. The Bible must be his only 
 rule^ and Christ his only pattern ; and without regarding 
 the various and conflicting opinions, or the diverse and 
 often vitiated tastes of his auditors, he must striv^e inces- 
 santly to exhibit the unadulterated truths of the entire 
 word of God, and that, too, with a perspicuity of style 
 and a simplicity of manner, corresponding with the 
 sacredness and responsibility of his holy office; to say 
 nothing at present respecting the numerous and com- 
 plicated labors of the pastoral office, when you carefully 
 consider the subject which has now been discussed, 
 embracing a view of the improper manner in which the 
 gospel is actually treated by many, and a description 
 of the various qualifications necessary in all hearers, 
 how arduous, how difficult, how responsible are the du- 
 ties of a faithful minister of Clirist ! Were he permitted 
 to spend his whole time in the closet and the study, it 
 would scarcely be sufficient to make such praparations 
 for the pulpit as he himself deems desirable. Thispri- 
 vilege, however, he cannot enjoy, without a very criminal 
 neglect of other duties equally as necessary and indis- 
 pensable. Yeipixach the word he must, in season and 
 out of season, and with an eye single to the glory of 
 God, and with a heart intent upon the salvation of im- 
 mortal souls. For his matter and his manner, he is held 
 responsible to God, before the bar of final judgment. 
 And who — ^'who is siifficient for these things?"' 
 
 2. / infer ^ that Christian ministers greatly need the tender
 
 208 ORIGINAL SERMONS. 
 
 sympathies and fervent prayers of all who have an interest at 
 the throne of grace. 
 
 You have seen, brethren, how the gospel ever has 
 been, and still is, abused by multitudes who hear it, 
 and you have also seen how it ought to be received by 
 all men ; and now you may comprehend in some degree, 
 the anxieties and fears, and distressing apprehensions 
 of all faithful ministers. At the peril of their souls, 
 they are forbidden to withhold any truth of God, how- 
 ever unwelcome or offensive to their hearers. They 
 must declare to «//, the counsel of God whether they 
 will hear or forbear. And when, in the conscientious 
 discharge of this duty, they bring upon themselves the 
 unjust censures, persecutions, and ridicule of the wicked, 
 and of self deceived and formal professors of religion, to 
 whom can tliey look for consolation and encouragement, 
 but to the Lord and the humble and devout followers of 
 the Lamb. In the approbation of their own consciences, 
 the smiles of God, and in the tender sympathies andfer- 
 vent prayers of the faithful^ they find their only sources 
 of relief and comfort. Oh ! withhold not, I pray you? 
 'for a moment, the sympathies and prayers, they deeply 
 need and fervently implore. As Aaron and Ilur sup_ 
 ported the hands of Moses, so do ye, sta}' up the hands 
 of those who minister at the altar. In the name of all 
 who preach the Gospel, I beseech yow. pray for us, 
 
 3. / infer the fearful doom of all unfaithful ministers^ 
 and of their misguided an,d unsanctificd people. 
 
 With God there is no respect of persons, and in the 
 day of judgment, all men will be examined and sen- 
 tenced, not according to specious and deceptive appear- 
 ances^ but according to their real moral characters, 
 when stripped of false disguises. Then^ the garments
 
 UNITY OF CHRIST AND THE CHURCH. 209 
 
 of those ministers who have sacrificed their consciences 
 on the altar of popular applause, and departed from 
 tlie instructions of Jehovah, to avoid the displeasure, or 
 to secure the favor of their hearers — then their gar- 
 ments will he found stained and polluted with the blood 
 of souls, and they, with all the unhappy men they have 
 deluded and betrayed, must perish in their sins together. 
 That tremendous scene is full before me, and in antici- 
 pation of meeting you there, I cannot but fear and 
 tremble both for you and for my own soul. By its 
 dreadful solemnities, let us be warned, then, to take 
 heed how we speak, and how we hear. For "we must 
 all appear before the judgment seat of Christ;" and 
 though I would speak to you with the tongue of men and 
 of angels, and though you should hsten to my messages 
 with rapturous delight, yet if we should be found at 
 last destitute of faith, hope, and charity, with hypocrites 
 and unbelievers, we should perish from the presence of 
 the Lord eternally* 
 
 SERMON XIII. 
 
 BY THE REVEREND JOHN MATTHEWS, D. D. 
 
 UNITY OF CHRIST Ai\D THE CHURCH. 
 
 " And HE (Christ) is the head of the body, the C/mrc/i."— Col. i. 18. 
 
 All systems consist of parts, more or less numerous, 
 connected together, and contributing, in subserviency 
 to each other, in promoting one ultimate design. Of 
 such systems we never can form correct ideas unless 
 
 18
 
 210 ORIGINAL SERMONS. 
 
 all these parts are taken into view. But more espe- 
 cially would our ideas be imperfect, if the part omitted 
 should be of vital importance, should be one on which 
 all the others depend for their action and efficiency. 
 All descriptions of the human body would be deficient, 
 if the head was left out of view. This is not only a 
 part of the system, but it is a vital part; that one on 
 which all the others depend for life and motion. Each 
 limb, muscle, and organ may be accurately described, 
 and their appropriate functions pointed out; but if se- 
 vered from the head, these functions in a moment will 
 cease, and they will become lifeless, inactive masses. 
 If the communication between the head and any other 
 member should be interrupted, that member is deprived 
 of activity, and remains useless, until this communica- 
 tion is restored. From this animal system, is derived a 
 beautiful, .and instructing illustration of tiie Church, 
 which is a community or system, organized by infinite 
 wisdom, embracing a number of members, connected 
 together by indissoluble bonds, in perfect subserviency 
 and harmony, each contributing to one grand result, 
 the manifestation of the divine glory. By the church, 
 the manifold wisdom, the power, the goodness, the 
 mercy, the long suffering of God are made known ; and 
 thus by the Church will his glory, even the exceeding 
 riches of his glory be displayed. God, who organized 
 this system, who created this body, has also given to it 
 a Head, on which the whole body with all its members 
 is dependent for Life and efficiency, for Union and 
 harmony, for Direction and safety, for Honor and hap- 
 piness. Christ Jesus, the Head of the Church, will, 
 through that divine aid which we need, and which we 
 implore, be the subject of our present consideration.
 
 UNITY OF CHRIST AND THE CHURCH. 211 
 
 1. Christ, as head of the Church, is the source of 
 vitahty, the author, the giver of hfe to every member, 
 and thus to the whole body collectively. Such is the 
 head to the human body. The functions of other parts, 
 the heart and the lung^, for instance, are essential to 
 life; but it is rather as channels of communication, than 
 as sources of vitality. They may remain perfectly en- 
 tire, \\ithout the slightest injury, and yet if separated 
 from the head their functions will instantly cease, and 
 the principle of life in the body will be extinct. The 
 smallest and the remotest part is as regularly supplied 
 with nourishment from the head, as those which are 
 more important and more nearly connected with the 
 fountain of life. In like manner, spiritual life, emanat- 
 ing from Christ, the living head, pervades the whole 
 body, quickening into animation and action every mem- 
 ber, however obscure and unimportant such member 
 may be in the estimation of the world. 
 
 There are two senses in which we are dead, in both 
 of which Christ is emphatically our life. On account 
 of our guilt, and in proportion to it, we are under the 
 condemnation of the law; we have been weighed in 
 the balance, and have been found wanting; sentence of 
 death is pronounced upon us by the Judge of all the 
 earth. Like the man who is condemned to suffer death 
 for violating the laws of the state, the moment when 
 this sentence is passed, is dead in the view of the law; 
 he sustains no other relation to civil society than that 
 of a condemned criminal. His animal existence may 
 be prolonged for a few days, but he no longer enjoys 
 the rights and privileges of a citizen; in a civil sense 
 he is now dead. We, by nature, sustain to the moral 
 Governor of the world no other relation than that of
 
 212 ORIGINAL SERMONS. 
 
 condemned rebels; we have forfeited all the rights and 
 privileges which belong to faithful and obedient sub- 
 jects. Our natural life may, for a time, be preserved; 
 but the/«ror of God zvhich is life is lost; the sentence of 
 death is solemnlj pronounced upon us. Nor is it pos- 
 sible, by any sacrifices which we can offer, by any ex- 
 ertions we can make, to avert the stroke of justice to 
 which we are exposed; to change our state of condem- 
 nation into a state of favour with God. Nothing but 
 the pardon of all our sins can shield us from this 
 deserved punishment, and restore us to the blessings 
 enjoyed by the faithful subjects of the moral commu- 
 nity. All the repentance which we can feel; all the 
 reformation which we can accomplish; all the services 
 which we can render, will never diminish the amount, 
 nor change the nature of the guilt we have already 
 contracted. For want of correct evangelical motives, 
 while making these efforts, we are adding to this guilt. 
 In this sense, Christ is pre-eminently our life. By his 
 sufferings and death, he has made an atonement for 
 sin, which procures pardon for all who believe in him. 
 Mathematical demonstration is not more clear or con- 
 vincing to the mind, than is the proof from the Bible 
 that we are pardoned through his death, and restored 
 to the divine favor through his righteousness, *' imputed 
 to us and received by faith alone." The Church, 
 which is his body, he hath purchased with his own blood. 
 Christ hath redeemed us from the curse of the laze, being 
 made a curse for us. Ye were redeemed^ zcith the precious 
 blood of Christ, Thou hast redeemed us to God by thy 
 blood, is the language of Heaven, where nothing but 
 truth is spoken. It is literally true that Christ died for 
 our sins. Hence, we have redemption through his blood,
 
 tJXITY OF CHRIST AND THE CHURCH. 213 
 
 even the forghencss of sins; and God for Christ's sake hath 
 forgiven us. We are not only pardoned, but also recon- 
 ciled to God hy the death of his Son, Justification in- 
 cludes not onlj the remission of our guilt, but also acce p- 
 tance to the favor of God. For this purpose, he is made 
 unto us, righteousness ; and we are 7nade the righteousness 
 of God in him; that is, in him we obtain that righteous- 
 ness which God requires in order to our acceptance. 
 Our state is thus changed: we ^assfrom death unto life. 
 Our relation to God is changed from that of condemned 
 criminals, to that of friends, and even of children, shar- 
 ing in all the kindest affection of our Father. In Christ 
 Jesus, we are restored to the society of Heaven, to all 
 the rights and privileges of those who enjoy the favour 
 of God. 
 
 There is another sense in which we are dead, and in 
 which Christ is our life. We are, by nature, insensible 
 to the claims both of the divine law^find the gospel. 
 The tenants of the grave are insensible to the interests 
 and the active pursuits of life: the wealth, the honor, 
 the pleasure of this world, no longer make any impres- 
 sion on them. So are we insensible to the real inte- 
 rests of eternity, to the intrinsic importance of spiritual 
 things. The wrath of God is revealed from heaven againU 
 all ungodliness and unrighteousness of men; but it awakens 
 no salutary, no practical fear. The goodness, the par- 
 doning mercy of God is proclaimed,- but no gratitude, 
 no love is excited. The jojs and glories of heaven are 
 set before us; but not an effort is made to secure them. 
 Promises, exceeding great and p?'ccious promises, are 
 made ; but no confidence is reposed in them. Our case, 
 though in some respects it bears a striking resemblance 
 to those who sleep in the grave, yet in others is widely 
 
 18*
 
 214 ORIGINAL SERMONSk 
 
 different. Tliey make no opposition to the active pur- 
 suits of life; nor does any blame attach to them on ac- 
 count of their inscnsihilitj. Not so, however, with us: 
 we have eyes, hut we see not, ears, but we hear not; 
 hearts, but we perceive not. We have, indeed, all the 
 intellectual faculties and moral powers w^hich belong to 
 rational beings; but they arc devoted to the world; 
 they are employed against God and his government. 
 Instead of love, the heart is influenced by enmity 
 against God; instead of repentance, there is hardness 
 of heart; instead of faith, by which the Saviour is 
 received, there is unbelief, by which, with all his 
 blessings, he is rejected. We possess, indeed, all 
 the natural faculties which God demands in his service; 
 but we are without the moral power, we have not the 
 disposition, the desire to employ, them in his service. 
 This want of disposition, instead of furnishing the 
 shadow of excu^ for our unbelief and impenitence, is 
 the very essence of sin, the demonstration of our guilt. 
 
 Here, then, is work for Omnipotence itself. Here 
 is not only insensibility to be quickened, but here is 
 opposition, here is enmity to be destroyed. The art 
 and the maxims of men may change, in some degree, 
 the outv^ard appearances, but they never can reach 
 the seat of the disease; there it will remain, and there 
 it will operate, after all that created wisdom and power 
 can do. That power which can start tlie pulse of 
 spiritual life within us must reach and control the very 
 origin of thought, must change our very motives. Our 
 case would be hopeless if our restoration depended on 
 the skill and the efforts of preatcd agents. Thanks be 
 to God, however, there is a vital energy in Christ, 
 which sends the tide of divine animation through every
 
 UNITY OF CHRIST AND THE CHURCH. 215 
 
 one that is united to him hy faith. When this world 
 came into existence; when hght sprang out of dark- 
 ness; it was not at the requests but at the command of 
 the Creator: so, at the command of the Head of the 
 church, liglit and life pervade what was but just now a 
 scene of darkness and of death. The soul, even when 
 dead in sin, by the Spirit and the word of Clirist, is 
 quickened into hfe. It has new views of divine truth; 
 its affections are placed on new and spiritual objects; 
 and the whole man is animated by the vital principle 
 of faith, and governed by the motive of love to God. 
 If any man he in Christ, he is a new creature; or, there 
 is a new creation. New views, new thoughts, new 
 affections, and new motives have changed the whole 
 character, and clearly indicate a connexion with the 
 Prince of Life. 
 
 By bestowing the gift of eternal life on each indivi- 
 dual member, it is bestowed on the whole body collec- 
 tively. The whole church is redeem.ed from the curse 
 of the law, and restored to the favor of God, and to the 
 community of heaven. The whole church is animated 
 and controlled by the principle of spiritual life from 
 Ciirist, the glorious and exalted Head. This life may 
 be communicated through different channels, be pre- 
 served and increased by various means; but still it flows 
 from the same inexhaustible fulness in Christ. He has 
 given pastors and teachers for the perfecting of the saints^ 
 for the edifying of his body; the different members may 
 be highly useful in comforting and strengthening each 
 other, according to the effectual working in the measure of 
 every part, making increase of the body, unto the edifying 
 of itself in love. These pastors and teachers, however, 
 and these members, are but the servants of Jesus
 
 216 ORIGINAL SERMONS. 
 
 Christ, qualified and placed in the church for this pur- 
 pose. The ordinances of public worship, of reading 
 the scriptures, of prajer, of the holy Sabbath, are emi- 
 nently useful in animating and purifying the church; 
 yet these are but means appointed by infinite wisdom; 
 all their invigorating effects are from him who giveth 
 the increase. 
 
 2. Christ, as head of the church, is the great bond 
 of union; all the members are united to him, and in 
 him, to each other. This is obviously the fact in the 
 human body. All the members, varying as they do, in 
 their functions, their location and their importance, are 
 united to the head, by joints and bands, so as to make 
 one body. From the head the principle of vitality is 
 sent to the remotest extremities, and in consequence of 
 this union, sensations of pleasure and of pain are sent 
 from every part to the head; and thus the members 
 sympathise with each oiher. "As the human body is 
 formed by the union of all the members to each other 
 under the head, and by the fitness of each member for 
 its own office and place in the body; so the church is 
 formed by the union of its members under Christ the 
 head." 
 
 This is a spiritual union, of mind to mind, of heart to 
 to heart, without the loss of personality, or individual 
 agency. It consists chiefly in faith, in affections, in 
 spirit, in design: those who are alike in these respects 
 are united to Christ, and in him, to each other. 
 
 No truth is more clearly taught in the Bible than 
 that faith is the great bond of union between Christ 
 and his people. By this faith they hold, or as it may 
 be rendered, firmly hold the head* As the branch is 
 united to the vine, so arc all true believers to the
 
 UNITY OF CHRIST AND THE CHURCH. 217 
 
 divine Saviour. By this faith, which consists in the 
 knowledge and hehef of his truth, Christ chvells in their 
 hearts. By this faith, behevers are not only united to 
 Christ, hut also to each other. There is but one faith. 
 This is the faith in which Abel worshipped and died; 
 in which Abraham, hoping against hope, obeyed God; 
 in which Moses endured, seeing him who is inxisible; 
 which animated the heart of Da^dd and Isaiah; in 
 which the publican prayed, and was justified; in which 
 Paul labored and suffered; in which the martyrs bore 
 testimony to the truth, and glorified God in their death. 
 In this faith every member of the church, at this day, 
 is living, and walking, and warring against the flesh 
 and the powers of darkness. This faith imparts to all 
 who cherish it the same views of sin, of the character 
 of God and the Saviour, of the nature and necessity of 
 holiness, of the law and service of God, of the happi- 
 ness and glories of heaven. In all ages the Mediator, 
 whether made known through the types of bleeding 
 victims offered in sacrifice, or through the clearer reve- 
 lations of the gospel, is the great object of this faith, the 
 ground of confidence to the church universal. In all 
 believers the effects of this faith are the same, purify- 
 ing the heart, working by love, overcoming the world, 
 giving peace, and not unfrequently joy and triumph in 
 death. This is one of the strongest bonds by which 
 the members of Christ's body are knit and compacted 
 together. They all think alike concerning the great 
 and fundamental doctrines of the Christian system. 
 They may differ, as they frequently do, on minor 
 points; they may differ widely on subjects having no 
 connexion with religious belief; but respecting those
 
 218 ORIGINAL SERMONS. 
 
 doctrines which are essential to spiritual life, they arc 
 of the same mind^ and that is the mind of Christ. 
 
 This faith, which is the work of God, produces in the 
 heart those devout affections which characterize the 
 memhers of the church, and which unite them to their 
 living head, and to each other. By love they are 
 sweetly and powerfully drawn to the Saviour, and 
 transformed into his image. They love him on account 
 of his glorious character, because he has died for them, 
 reconciled them to God by his death, ever liveth to 
 make intercession for them, and will come again to 
 receive them to himself. Nor does he withhold from 
 them the strongest proof, the most encouraging assu- 
 rances, of his love to them. His love, indeed, has this 
 peculiarity, that it is an cvcrlasling love, and therefore it 
 passeth knowledge. His whole life was a manifestation 
 of this love; but more especially the sorrows of Get.h- 
 semane, and the agonies of the cross. Numerous assu- 
 rances are given in his word: As the Father hath loved 
 me, so have I loved yoii; continue ye in my love* He that 
 loveth me shall he loved of my Father, and I zvill love him, 
 and will manifest myself to him. Christ loved the church, 
 and gave himself for it. If, at the close of our conflict, 
 we are more than conquerors, it will be through him that 
 loved us. There is not, within the widest range of hu- 
 man conception, a more joyous and sublime union than 
 that of love, sincere and mutual love; and such is the 
 union between Christ and every member of his body. 
 
 This love unites the different members to each other. 
 Every one that loveth him that he gat, loveth him also that 
 is begotten of him. All the disciples of Christ bear more 
 or Jess resemblance to him; it is this imajje which we
 
 UNITY OF CHRIST AND THE CHURCH. 219 
 
 love, wherever it is impressed. The exercise of this 
 devout affection is at once our duty and our privilege. 
 See that ye love one another with a pure heart fei-cently, 
 A new commandment I give unto you, that ye love one an- 
 other. If toe love one another, God dwelleth in us, and 
 his love is perfected in us. This love gives us the same 
 interest in our common Lord, in the prosperity and 
 extension of his kingdom. It prompts us cheerfully to 
 hear one another''s burdens, and so to fulfil the law of 
 Christ, If one member be honored, all the members rejoice 
 with it; if one suffer, all suffer with it. This love 
 furnishes a key to unlock the secrets of other hearts. 
 If it warms our bosom, we know the views of goodness 
 and mercy, what recollection of past kindness filled 
 the mind of the Psalmist, when he commenced one of 
 the songs of Zion with this declaration: I love the Lord, 
 because he heard my voice and my supplication. We 
 know what were the thoughts and feelings of Peter's 
 heart, when, interrogated the third time by his Saviour, 
 he replied. Lord, thou knowcst all thijigs; thou knowest 
 that I love thee. This is that charity which is the bond of 
 perfectncss, which never faileth, which unites us to our 
 common Head, and to all his friends on earth and in 
 heaven. 
 
 Evangelical repentance is another affection common 
 to all the members of Christ's body. In this we cannot 
 be said to resemble the Saviour; because he loho did no 
 sin cannot repent of it; yet, when for our sins we are 
 made sorry after a godly manner, we thereby express our 
 approbation of his will, and are thus united to him by 
 this approbation, and this conformity to his will. So 
 far as we are truly penitent, we think alike respecting
 
 220 ORIGINAL SERMONS. 
 
 the nature and consequence of sin. If he has not wept 
 for his own, he has wept for the sins of others with 
 more unfeigned grief than we do for our own. Repen- 
 tance is his gift, the reception of which gives us an 
 important relation to the Giver. These feehngs of 
 contrition mark the commencement of our return to 
 God, and therofore he rejoices over us, as sheep which 
 were lost, now found and restored to the fold. This 
 joy is a proof of the deep interest he feels in our safety 
 and happiness; and of course that, even by repentance, 
 we are united to him. While on earth, he felt a much 
 more cordial and intimate connexion with the penitent, 
 weeping for their sins, than with the self-righteous, who 
 conceived that they needed no repentance : ajid he is 
 the same yesterday, to-day, and forever. 
 
 This repentance, in its origin, its nature, and its 
 effects, is the same in all the redeemed of the Lord. 
 The moral vileness of sin is the cause of this sorrow; it 
 is sincere, as that of one mourning for a first born, an 
 only child; it is practical, reforming the heart and the 
 life. When we perceive that others feel as we do, on 
 the same subjects, we are thus far united with them. 
 Our own experience is the best explanation of their 
 thoughts and their feelings. When we hear the lan- 
 guage of the royal penitent, / acknowledge my transgres- 
 sions; my sin is ever before me; or of the publican, 
 smiting on his breast, God he merciful to me a sinner; 
 their words and their feelings are our own; we acknow- 
 ledge them as brethren. We may not understand the 
 language of the Hottentot, the Brahmin, the Sandwich 
 Islander: but if told that their hearts are melting with 
 sorrow for sin, then, by the aid of another language.
 
 UNITY OP CHRIST AND THE CHURCH. 221 
 
 common to all true penitents, we understand their 
 thoughts, we enter into their feehngs, and thus per- 
 ceive that we are one with them. 
 
 Such is also the nature of hope, another concomitant 
 of faith and feature of the Christian character, h j which 
 all true believers are united to their Head. He is the 
 foundation, the author, and the object of this hope. In 
 every heart where the hope of glory is cherished, there 
 is Christ; for the Lord Jesus Christ is our hope. There 
 is one, and but one hope of our calling. Worldly distinc- 
 tions may separate us widely from each other; but this 
 hope, presenting the same objects to view, placing us 
 in the same relation to Christ, brings us together on the 
 same ground. The wealthy, the honorable, the learned, 
 find that these distinctions avail them nothing in obtain- 
 ing this balm of life, in securing this anchor of the ^oul. 
 The poorest tenant of the cottage finds that his indi- 
 gence and obscurity present no barrier to his obtaining 
 this soother of human wo, this inheritance of the saints. 
 The poor hath hope, as well as the rich. The hope of 
 the publican, returning to his house justified, embraced 
 every object, every degree of blessedness and glory, 
 which the hope of David, on the throne of Israel, could 
 embrace. The monarch may wear his purple on earth; 
 but in heaven, if equal in holiness, the publican's robe 
 will be as white as his. 
 
 By the spirit which they cherish all the members of 
 the church are united to their Head, and to each other. 
 "He that is joined to the Lord is one spirit; and if any 
 man have not the spirit of Christ, he is none of his." 
 This is a spirit of zeal, of prayer, of humility, of meek- 
 ness, of forbearance, of peace, of forgiveness, of bro- 
 
 19
 
 222 ORIGINAL SERMONS. 
 
 thcrlj kindness. This spirit distinguished our divine 
 Master while on earth, and in every age, in a greater or 
 less degree, characterizes the children of God. These 
 dispositions naturally and strongly associate us with 
 others who cherish them, and who live under their 
 influence. Those who fail, when proper occasions 
 occur, to exercise this spirit, prove themselves unworthy 
 of their relation to Christ, and sever at least one of the 
 bands by which the members of his body are united. 
 Those who go farther, and yield to the spirit of the 
 world, of pride, of irritation and resentment, renounce 
 their connexion w4th the Saviour, disgrace and afflict 
 his church with their "wrath, strife, and variance," 
 which are " works of the flesh." 
 
 All Christians are connected with the Redeemer and 
 with each other by their design. Every man has a 
 paramount object in view, which he labors to promote 
 and attain. The members of the church have their 
 object; the glory of God. From the moment they 
 join this spiritual community, a new design exerts a 
 controlhng influence over the exercise of their mind, 
 and over the pursuits of life. Constrained by the love 
 of Christ, they "live no longer to themselves, but to 
 him who died for them." It is the supreme desire of 
 their hearts that while they live they may "live unto 
 the Lord;" that when they die, they may "die unto the 
 Lord ;" and that " whether they live or die, they may 
 be the Lord's." Heaven itself can present to their faith 
 and their hope nothing more desirable than as "vessels 
 of mercy," prepared for the purpose, they may "show 
 forth the riches of his glory," through an endless dura- 
 tion. This grand design lived and operated in the
 
 UNITY OF CHRIST AND THE CHURCH. 223 
 
 heart of Jesus: to promote the glory of God, he labored 
 and suffered, and died. It is, therefore, an interesting 
 bond of union between him and his members. 
 
 Such is the body of Christ, and such are the bands 
 by which it is united to the Head; by which all the 
 members, of every age, of every region, are compacted 
 and knit together into one spiritual community. The 
 same faitii, affections, spirit, and design pervade, ani- 
 mate, and combine the whole family. However diver- 
 sified they may be in wealth, in station, in worldly 
 circumstances, they are "all one," and but "one in 
 Christ." These members sympathize with each other; 
 because they belong to the same body, are parts of the 
 same whole. When Elijah wept in solitude over the 
 disasters of the church, we sympathize with him; 
 because it was the sore afflictions of our own body 
 which caused his grief. When the missionaries, labor- 
 ing in heathen lands, rejoice in the success of the 
 gospel, we rejoice with them; for this is the increase of 
 our own body. We rejoice in the sure anticipations 
 of that millennial day when the kingdoms of this world 
 shall become the kingdom of Christ, when the church 
 shall have no other limits than those of the habitable 
 globe. Thousands of its members are now workings 
 and thousands more will soon begin to work^ effectually^ 
 we hope, through the "quickening spirit," to "make 
 this increase of the body unto the edifying of itself 
 in love." 
 
 Such ought to be the church, united in peace, in har- 
 mony, in zeal, in Christian affection: but what do we 
 sometimes witness? The body of Christ divided; the 
 hand denying that the foot is of the body; the eyd 
 denying that the ear is connected with the head;
 
 224 ORIGINAL SERMONS. 
 
 brother armed against brother with ^suspicion as cold 
 as death, with jealousy and envy more cruel than the 
 grave! Of this mournful and afflictive state of the 
 church, we will only say, "an enemy hath done this!" 
 This is not the work of the Prince of Peace; these are 
 not the "fruits of the Spirit." From this painful scene .^| 
 Ictus, with joyous hope, look forward to that day when 
 the "Son of Man shall send forth his angels, and they , 
 shall gather out of his kingdom all things that offend, j 
 and them who do iniquity;" when the church shall be i 
 a "glorious church, not having spot, or wrinkle, or any 
 such thing." 
 
 3. Christ, as Head, is the supreme Ruler of his.| 
 church. In the animal economy, the head is considered 
 as the seat of intelligence, by which all designs are 
 formed for the government and protection of the body; 
 so the church is indebted to Christ for her govoriuiicnt 
 and protection. He possesses every qualification for 
 this high and important office. "AH power in heaven 
 and in earth" is given unto him. His wisdom, his 
 knowledge, his goodness, his justice, his truth, are 
 infinite. "Him," therefore, "God hath highly ex- 
 alted; given him to be Head over all things for his 
 body the church." That his government ma}' be com- 
 plete and universal," angels and authorities, and powers, 
 are made subject unto him." All the heavenly hosts 
 are his "ministering spirits, sent forth to minister for 
 them who shall be heirs of salvation." 
 
 This government is particular, as well as general, 
 extending to each individual, as well as to the church 
 collectively. To be general, it must be particular. 
 "The body is not one member, but many;" .so the 
 church has no existence, but as it is made up of indi-
 
 TTNITY OF CHUIST AND TIIE CHURCH. 225 
 
 vidual members. Each member is, therefore, a special 
 .object of attention, sharing in the wisdom, power, and 
 goodness of the great Governor. The offices and 
 stations in the church are appointed and filled according 
 to his pleasure. One is called to preach the word, 
 another to hear; one to rule, another to obey. Those 
 events and circumstances which distinguish the life of 
 one from that of another are all prescribed by infinite 
 wisdom, and all with a special reference to the spiritual 
 interest of the individual, and of the whole body. If 
 one is elevated to stations of civil authoritv. it is that 
 he mav "rule in the fear of God.*' If wealth is 
 entrusted to another, it is that he may "deal his bread 
 to the hungry," that he may employ this wealth in 
 promoting the Redeemer's kingdom. If any are af- 
 flicted, assailed with divers temptations, it is that 
 " patience may have her perfect work,*' that they may 
 recommend the religion of Jesus by the meek submis- 
 sion with which they suffer, that their faith may be 
 tried and strengthened, and thus be found unto praise 
 at the appearing of Christ. Each individual shares in 
 tlie watchfulness and kind protection of the great 
 shepherd of the flock. He 'sees all the stratagems, all 
 the devices of Satan and of wicked men; these he 
 restrains and controls with such wisdom and power, 
 that not even the weakest of the flock shall 2)erish. 
 Job had his trials, severe and successive trials; but the 
 "Lord was very pitiful," and he was sustained and deli- 
 vered out of them all. Peter was sifted ; but before this 
 sifting commenced the Lord had prayed that his faith 
 might not fail. Paul felt the bufFetings from a messen- 
 ger of Satan; from which he thrice prayed for deli- 
 verance. His praver was answered, not by actual 
 
 19* 
 
 ■^
 
 226 ORIGINAL SERMONS. 
 
 deliverance, but hy the kind promise of support; "my 
 grace is sufficient for thee." This promise has done^ 
 much greater good than immediate rehef from these 
 buffetings would have done: it not only sustained the 
 apostle, but it has sustained thousands in every subse- 
 quent age, and will, to the^end of time, be a refuge to 
 the tempted. He in whom believers confide, is able 
 and determined to succor those who are tempted, to 
 protect, defend, and save them with an everlasting 
 salvation. 
 
 Although, in every age, and under every form of 
 administration, the church is one, yet for the sake of 
 public and social worship, this one universal church 
 consists of a great number of separate individual 
 churches, embracing a greater or less number of mem- 
 bers. Towards each of these, as we learn from the 
 seven Asiatic churches, a special providence is em- 
 ployed. One, in answer to prayer, flourishes, abun- 
 dantly blessed with tlie increase of God; another, as a 
 reproof and punishment for coldness and negligence, is 
 left to barrenness and declension. One is assailed with 
 fieri/ trials; another is shielded from these trials. This 
 guidance of the great Head embraces especially the 
 pastors of the churches. The Lord may be provoked 
 to remove that candlestick, whose light has been neg- 
 lected. One is called to "preach the gospel to those 
 who are at Roiiie, to the splendid, the populous, and 
 wealthy city; another is sent to the mountains, to seek 
 and bring to the fold the lost sheep. One is left for 
 half a century to guide, instruct, and comfort the same 
 people; another is sent far aicay^ to proclaim salvation 
 to those who are sitting in darkness. He who reigns 
 supreme in heaven and in earth says to one, "go, and
 
 UNITY OF CHRIST AND THE CHURCH. 227 
 
 he goeth, to another come, and he cometh, and to his 
 servant do this, and he doeth it." 
 
 There are designs of infinite wisdom and goodness, 
 requiring successive ages for their accompUshment, 
 having a special reference to the advancement and 
 protection of the church universal. Abraham was 
 called to be a stranger in a strange land. His posterity 
 were sent into Eg3'pt that they might be redeemed 
 with a mighty hand, with an outstretched arm, that the 
 whole earth might be filled with the glory of God. 
 The Chaldean empire was overthrown, that Israel, 
 released from captivity, might "return and come to 
 Zion with songs." What "overturning, overturning, 
 overturning" of the nations took place, kingdom suc- 
 ceeding kingdom, the diadem of empire passing from 
 head to head, to prepare the world for the advent of 
 Messiah, whose right it is to reign. When the first 
 preachers of the gospel received their commission, the 
 world, by successive changes, was in that state most 
 favorable to success. The spirit of persecution was 
 soon raised against them; but the divine wisdom and 
 power are clearly manifested in making this opposition 
 "fall out rather to the furtherance of the gospel,'* than 
 to impede its progress. Satan, when he "put it 'into 
 the heart of Judas to betray his Master; the rulers of 
 the Jews, when they obtained from Pilate the sentence 
 of death, did not intend to advance, but to crush the 
 cause of Christianity; yet such was the result of their 
 designs. The cross is the pillar, the very fountain of 
 life to tlie church. Could they have prevented the 
 crucifixion, they would have extinguished the light of 
 the world. At a subsequent day, while the church 
 was yet confined to Jerusalem, these rulers excited a
 
 2*28 ORIGINAL SERMONS. 
 
 great persecution against it. Stephen, indeed, is 
 "carried out to his burial;" the other members, " except 
 the apostles, were scattered abroad." But although 
 compelled to leave Jerusalem, they carried in their 
 hearts the love of the Redeemer, and a zeal to promote 
 his cause. Therefore they "went every where preach- 
 ing the word." The enemies of the church may par- 
 tially succeed; but their success shall recoil upon 
 themselves by advancing the cause which they intend 
 to impede and destroy. "This is the Lord's doing; it 
 is marvellous in our eyes." 
 
 Such is the government which Jchovah-Jesus is exer- 
 cising for the increase and protection of his church. 
 It is wise, and good, and powerful. It embraces all 
 events from the greatest to the least; all of which have 
 a connexion, either direct or remote, with the interests 
 of the church, or of its individual members. Those 
 events which are too limited in their results to change 
 the state of nations, may have an important influence 
 on the state of particular churches; and those too 
 limited to have this influence may yet have an impor- 
 tant effect in diversifying the life of individuals. In 
 one age, from very small beginnings may commence a 
 series of events which, through revolving centuries, 
 may ripen into measures of safety and extension to the 
 church, at some future and far distant period. The 
 present state of the church, in our beloved country, 
 through an unbroken series of events, may be traced 
 back to the hour when Columbus sailed in search of a 
 new world. The changes now in progress, or now 
 commencing, among the natfons of the earth, may have 
 an intimate connexion with the universal difTusion of 
 the gospel, with the millennial prosperity of the Re-
 
 UNITY OF CHRIST AND THE CHURCH. 
 
 229 
 
 deemer's kingdom. Many of the intermediate links 
 in this chain of causes and effects may appear, in hu- 
 man view, to have little or no connexion with the 
 church; they may he wholly of a political nature; they 
 may even wear an aspect unfriendly to the cause of 
 Christ; yet under the mighty control of him who is 
 "wonderful in counsel, and excellent in working," 
 they shall become instrumental in promoting the em- 
 pire of truth. Those who live, during these inter- 
 vening periods, while the design is yet advancing to 
 maturity, cannot, of course, comprehend the meaning 
 of passing events, or even conjecture what the Lord 
 intends to bring out of them. To understand the wis- 
 dom and goodness of these progressive measures, some 
 knowledge of the end which they are intended to 
 a.ccomplish, is indispensably necessary. Those who 
 are connected with the church on earth when "the 
 decree shall bring forth," when the design shall issue in 
 its appropriate results, may, with pious admiration, per- 
 ceive the wisdom of this long series of events. Or there 
 may be designs so vast and comprehensive as to require 
 the close or nearly the close of the mediatorial kingdom 
 for theii* full completion ; which cannot, of course, be 
 understood until they are viewed in the clearer hght 
 of eternity. All this is strictly true respecting each 
 individual member of the church; there is a series of 
 events peculiar and adapted to each one. His present 
 safety and progress in the divine life, may, through the 
 Spirit, be the result of measures which commenced 
 years ago, even before he was born. Events now pass- 
 ing, or now commencing, may have a connexion with 
 his peace and comfort in future years. Changes which 
 very deeply affect him now may be to preserve him
 
 230 ORIGINAL SERMONS. 
 
 from temptations, from the designs of his enemies, of 
 which he has not the least suspicion, and which never 
 will be known to him in this life. But they are clearly 
 seen and frustrated by his Saviour, through these very 
 changes. He cannot therefore understand the design 
 of these changes, unless he know those trials from 
 which they shield him. 
 
 Indeed, in a government, the whole plan of which 
 is drawn by infinite wisdom, and existed in the divine 
 mind from all eternity, commencing at the creation, 
 embracing all nations, marking out the path, with all 
 its events, of each individual member of the church, 
 extending through all ages, even to the last moment of 
 time; in such a government there might be many dis- 
 pensations, too vast and complicated, too dark and mys- 
 terious, to be comprehended, in this life, by our limited 
 
 minds. This ought not, however, to disturb our peace, 
 or to shake our confidence in the wisdom and rectitude 
 of Him who guides and defends his church. With ani- 
 mating hope, let us wait till the kingdom shall be deli- 
 vered up to the Father; then, if the knowledge of these 
 dispensations will afford us greater degrees of love and 
 joy, if it will raise our songs even one note higher, it 
 will, if not instantaneously, yet gradually, be unfolded to 
 our view. Then, with profound and heavenly admira- 
 tion, we will say; He hath done aU things well! He has 
 brought the church, with all her members, in safety 
 through every trial, and presented her, a glorious 
 church, unto God, that God may he all in all, 
 
 4. Christ, as Head, is the Honor of the church, of all 
 the members of his body. Such is evidently the case 
 with the human body; the head is its most distinguish- 
 ed and honorable part. The crown, the badge of
 
 UNITY OF CHRIST AND THE CHURCH. 231 
 
 royalty, is therefore worn on the head. Indignities 
 offered to this part, are offered to the whole body; 
 If the head is honored, so all the members are honored 
 with it. So Christ is the honor and glory of the church. 
 
 The truth of this proposition will not appear to those 
 who judge according to the maxims and customs of 
 this world. In their estimation, Jesus Christ is lightly 
 esteemed; he is despised as reproachful. A connexion 
 with him, and a resemblance to him, confer no honor 
 in their opinion. Wealth and power, in their view, 
 are the chief sources of honor; to which some add splen- 
 did talents, and rich attainments in human science. 
 The honor of Jesus did not consist in these worldly dis- 
 tinctions. His life was spent without the enjoyments 
 procured by wealth; he had not zchere to lay his head. 
 He possessed no power in political arrangements; nor 
 did he seek an alliance with those who vrere invested 
 with civil authority. His honor consisted in the su- 
 preme excellency of his moral character; in meekness, 
 humility, gentleness, kindness, forbearance, forgiveness, 
 and mercy; in love to God, and zeal to promote his 
 glory. These moral qualities, these unobtrusive excel- 
 lencies, carried out in all his intercourse with men, into 
 every action of his life, were the transcendant honors 
 and dignity of the Son of God. 
 
 This is the honor which Christ confers on every mem- 
 ber of his body; not the honor which eometh from men^ 
 but the honor which is from God. He may not bestow 
 on them the wealth or the power of this world; may 
 not distinguish them with splendid talents and human 
 science : or if these should be granted, they are not the 
 marks of his peculiar favour, by which all men shall 
 know that they are his disciples. But he calls them, by
 
 232 ORIGINAIi SERMONS. 
 
 his grace, to repentance, unites them to himself by 
 faith, breathes into them his own spirit, imprints on 
 their hearts his own image. This repentance, this 
 faith, this spirit, this image, is their honor, the seal of 
 God, the mark bj which thej shall be distinguished 
 when God shall make up his jewels. By a blind and 
 misjudging world they may be despised; but when the 
 angels shall be sent to the north and to the south, to 
 the east and to the west, these, and these only shall be 
 selected as the favourites of heaven. When the world, 
 with all its distinctions shall pa55 away with a great noise, 
 then shall they shine forth qs the sun in the kingdom of 
 their Father. Their own minds, their utmost stretch of 
 thought may labor in vain to comprehend their future 
 exaltation; that high and heavenly eminence to which 
 they shall be raised. They know not lohat they shall be; 
 hut they know that when Christ shall appear, they shall be 
 like him; for they shall see him as he is. Even their bo- 
 dies shall partake in this honor. At the voice of the 
 arch-angel, from the grave they shall come forth spiritual, 
 incorruptible, immortal bodies, fashioned like unto his 
 glorious body. Then, when. the whole universe shall be 
 assembled, they shall occupy the station of honor; they 
 shall be placed on the right hand of the Judge. God 
 the Father will honor them; they shall enter into the joy 
 of their Lord; they shall receive a crown of life; they shall 
 be with the Saviour, beholding his glory, and as they 
 behold, shall be more and more transformed into the 
 same image, from glory to glory; they shall sit zcilh him 
 on his throne; they shall be ki72gs and priests unto God, and 
 reign with him for ever and, ever. 
 
 A few reflections, from the subject, will now claim 
 our attention.
 
 rNITY OF CHRIST AND THE CHURCH. 233 
 
 1. How powerfully calculated is this view of the sub- 
 ject to quench forever all inordinate desire for the ho- 
 nors and distinctions of this world. The moment is at 
 hand when they shall vanish into perfect insignificance 
 before the sublime glories of eternity. The day will 
 come when earthly crowns and all the wealth of this 
 world, wrapped in the flames of the conflagration, shall 
 pass away; and those who set their hearts on them shall 
 be destitute, disgraced, ruined; and shall call, and yet 
 call in vain, to the mountains and the rocks, " Fall on 
 us and hide us from the face of him that sittctli on the 
 tlirone, and from the wrath of the lamb." Then shall 
 come forth millions from the vale of obscurity, from 
 indigence, from reproach, to riches in the heavens that 
 shall never fade, to joys that are eternal. The dis- 
 tinctions of this world have their place and their 
 value: but surely it is death, it is folly, to take them as 
 tlie portion of the soul. Therefore, " be not envious 
 at the foolish, when you see the prosperity of the 
 wicked;" think of the slippery places on which they 
 stand; think of their end; see them "brought into deso- 
 lation as in a moment; utterly consumed with terrors. 
 Be patient, therefore, brethren, establish your hearts; 
 for the coming of the Lord draweth nigh. And when 
 Christ, who is your life, shall appear, then shall ye also 
 appear with him in glory." If you should be reproached 
 for the name of Christ, because you belong to his body, 
 and breathe his spirit, be neither dismayed nor afraid; 
 rejoice in it as a proof that the "spirit of glory resteth 
 upon you." Think of tlie purposes you are now pre- 
 paring to answer; disgrace not your high caUing, by 
 setting your affections on fliings on the earth." Even 
 
 now show forth the praises of him who calls you 
 
 •20
 
 234 
 
 ORIGINAL SERMONS. 
 
 to these celestial honors hy "seeking those things 
 which are above,'' where Christ sitteth at the right 
 hand of God. 
 
 2. We infer from this subject the perfect safety of 
 the church; which necessarily implies the safety of all 
 her members."^ For we repeat, the church has no exis- 
 tence, but as it is composed of individual members. 
 That human body is not perfect which has lost part of 
 its members, though they were the very smallest. The 
 church has had and still has her enemies. Satan has 
 laid his snares, has employed his devices, has shot forth 
 his fiery darts; the whole power of the Roman empire 
 has been exerted in bloody persecution; infidels have 
 marshalled their hosts, and tried the force of ridicule, 
 of sophistry, of philosophj^, falsely so called; false 
 friends, hypocritical professors have betrayed her inte- 
 rests, and threatened her with ruin: but stiJl she lives, 
 and increases, and triumphs. She has had her seasons 
 of affliction, of despondency, and gloom; but has never 
 been forgotten nor forsaken by her Saviour. At one 
 time when idolatry had nearly extinguished her light 
 in Judea, Josiah was raised up, and restored the wor- 
 ship of the true God. At another, Cyrus, although 
 he "knew not the Lord," was made instrumental in 
 building up the walls of Zion, and filling her courts 
 with the voice of thanksgiving and praise. At a still 
 later period, Luther and Calvin, with their coadjutors, 
 checked and rolled back that torrent which threatened 
 to sweep her into the vortex of ruin. These enemies, 
 whether they be many or few fallen spirits or men, 
 avowed infidels or professed friends, are all subject to 
 his control who "loves the church." He says to them, 
 * The invisible chuich, composed of real believers. — Ed.
 
 UNITY OF CHRIST AND THE CHURCH. 235 
 
 as to the waves of the great deep, "Hitherto shaltthou 
 come, but no farther: and here shall thy proud waves 
 be stayed. There is not a movement, not a revolution 
 among the nations, that is not, either immediately or 
 remotely, rendered subservient to the interests of his 
 cause. Even the "wrath of man," bursting forth in 
 war and bloodshed, "shall praise him," by opening a 
 wider door for the spread of the gospel. The Lord 
 from on high does not merely approve the struggles 
 which the church is making for her own safety and ex- 
 tension; his own omnipotent arm is actively and con- 
 stantly employed, aiding and directing these struggles. 
 "The kings of the earth may set themselves in opposi- 
 tion; the rulers may take counsel together; the heathen 
 may rage;" the prince of darkness may lead them on 
 to the conflict: but he that "sitteth in the heaven shall 
 laugh: the Lord shall have them in derision." The 
 spirit of life breathed into the church shall never be 
 extinguished 5 the bands by which she is united to 
 Christ shall never be severed. Her members may be 
 removed by death; but others shall fill their places. 
 They may have their buflfetings, their siftings; but not 
 one of them shall be lost. They may be cast down; 
 but noL one of them shall be destroyed, With all her 
 members, the church, therefore, is safe. She will soon 
 be the "church triumphant;" will soon come "to the 
 heavenly Mount Zion, with songs, and everlasting joy 
 upon her head." 
 
 3. How zealous and how diligent should every mem- 
 ber of the church be in working out his own salva- 
 tion, and in promoting the great interest of the body 
 of Christ. In the human body every part has its 
 peculiar function, and its appropriate end to accom-
 
 236 ORIGINAL SERMONS. 
 
 plish. There is not a useless limb, muscle, gland, or 
 fibre in the whole system. If one part becomes inac- 
 tive or irregular in its functions, other parts connected 
 with it, and dependent on it, necessarilj^ become dis- 
 ordered, and fail in their object. From the derange- 
 ment and failure of one single organ, disease may 
 pervade the whole body; and unless that organ can be 
 restored to a healthy state, death must be the conse- 
 quence. But when every part is regular in its action, 
 then the whole system enjoys perfect health, and is 
 adapted to vigorous and useful efforts. Such is the 
 body of Christ. The members are so connected and 
 dependent on each other, that the criminal negligence 
 and irregularities of one will affect others within the 
 sphere of his influence ; and thus the injury may extend 
 from one to another, till whole sections of the church 
 are affected by it. One member of a church, distin- 
 guished by his wealth, his station, or his talents, and 
 especially the pastor, always distinguished by the high 
 and sacred office which he fills, may, by his worldly 
 spirit, unguarded, unchristian example, paralyze the 
 whole church, this church may affect others; and these 
 again others, still more remote from the source of this 
 wide-spreading evil; until the whole, or nearlj^ the 
 whole church universal, becomes disordered and life- 
 less.* All this may not take place in a day or a year; 
 the contaminating plague may extend and increase for 
 ages, before it reaches these mournful results. Yet 
 such is the tendency of every unchristian spirit and 
 example. The influence of one single member, in its 
 baleful effects, may extend widely around him, and 
 descend to unborn generations. Who can tell with 
 
 *■ The visible church, mixed with nominal professors. -^Ed»
 
 UNITY OF CHRIST AND THE CHURCH. 237 
 
 whom, or at what time, the lukewarmness in the Laodi- 
 cean church commenced? Who can tell with whom 
 or at what time that state of things commenced, against 
 which Luther raised his voice? Let every servant 
 "watch and pray," lest he should have the dreadful 
 distinction of giving rise to a similar train of con- 
 sequences. 
 
 On the other hand, when every member is faithful 
 and zealous in the discharge of all religious duties, then 
 will the whole body enjoy that spiritual health and 
 \igor which tend greatly to the increase of itself. One 
 single member, by keeping with diligence his own 
 heart, by regulating agreeably to the word of God his 
 own life, by embracing every opportunity of doing 
 good, by breathing around him the spirit of faith, of 
 love, and of zeal, may provoke others to love and to 
 good works; and these again others; until large sec- 
 tions of the church shall feel a more animating pulse 
 of divine life. One faithful, devoted servant of the 
 Lord may exert a quickening influence on thousands, 
 on millions, whom he will never meet, till he meets 
 them at the right hand of the judge. Nor is there a 
 single member excluded from the high privilege, or 
 exempted from the solemn duty of enlarging the body, 
 and promoting the kingdom of Christ. There are few, 
 indeed, who cannot contribute of the substance which 
 God has given, if it were but two mites^ to the advance- 
 ment of this cause; all can furnish the influence of a 
 Christian spirit and a consistent example; all can offer 
 the humble and importunate prayer of faith. The 
 church must live ; the church must increase ; the church 
 must embrace the whole world. But this increase 
 depends, through the blessing of God, on the zealous 
 
 20*
 
 538 ORIGINAL SEUMONS. 
 
 cfTorts of her own members. It is but the probabi- 
 lity of success, in secular pursuits, which prompts the 
 world to active exertions from year to year, and from 
 age to age. How much more powerful is the motive 
 derived from absolute certainty of success? Who, 
 then, can be idle in the vineyard of the Lord, when so 
 much remains to be done; w^hen nearly the whole 
 world is one extensiv3 Macedonia, from which is break- 
 ing forth the loud and affecting cry^ " Come over and 
 help us!" Yes, come over, and come quickly, and 
 help us! What member of the church, bought with a 
 Saviour's blood, viewing by faith the joys and glories of 
 eternity, can forget, and if he remembers, can avoid 
 feeling the life-giving impulse of the sentence, "Well 
 done, good and faithful servant; thou hast been faith- 
 ful over a few things; I will make thee ruler over 
 many things: enter thou into the joy of thy Lord." 
 May every member of the church, through the help of 
 God, resolve to be that servant! 
 
 4. Finally, we infer the great importance of being 
 united to the church; not only in name, but in reality; 
 not merely by profession, but by faith, by love, and by 
 the spirit of Christ. The Redeemer wants not disci- 
 ples to say, Lord, Lord, to honor him with their lips, 
 while they quench his Spirit, and disobey his voice. 
 Those, and those only will be acknowledged who give 
 him theirhearts, and obey his will. All such he has 
 pledged himself to protect and save. But every per- 
 fection of his character, every principle of his govern- 
 ment, every threatening of his word, proclaims destruc- 
 tion, deep and eternal destruction to all who are not 
 united to him. If he is omnipotent to save, so is he 
 also to destroy. If none are able to pluck the sheep
 
 UNITY OF CHRIST AND THE CHURCH. 239 
 
 out of his hand, neither are any able to shield the 
 finally impenitent fi'om the stroke of his justice. It is 
 not more certain that glory^ honor, and peace await the 
 one, than that indignation and wrath, tribulation, and 
 aiiguish await the other. If those who believe in his 
 name and obey his voice shall "inherit the king- 
 dom prepared for them from the foundation of the 
 world;*' so surely shall those who close their life in 
 unbelief and impenitence "depart accursed into ever- 
 lasting fire prepared for the devil and his angels.*' It is 
 in vain to ask, and more especially by way of excuse 
 for the most criminal indifference, "May we not be 
 saved without becoming members of the church?" It 
 is impossible to be saved without being united to Christ; 
 and those who are united to him are rnembers of his 
 body, which is the church: nor can this union exist but 
 by faith. The judge has, therefore, kindly given us, 
 for our consideration and profit, his decision on the 
 subject; He that believeth not shall be condemned. How 
 dangerous, then, is the state of thousands who make 
 light of these things, who "neglect this great salva- 
 tion," who " turn away from him who speaketh from 
 heaven!'' They may divert their attention with the 
 pursuits and amusements of life; they may chase the 
 wealth, the honor, the pleasure of this world; but the 
 wrath of God abidcth on them* Let all such hear the 
 glad tidings that Christ came into the world to save sin- 
 ners; of whom, if they are even the chief, yet they 
 need not depair; if they will believe in his name, they 
 shcdl be saved. And let every child of God, lifting up 
 clean hands and a pure heart, pour forth the earnest 
 and persevering prayer to the great Head of the
 
 240 ORIGINAL SERMONS. 
 
 church, that he would gird on his sword, and ride 
 forth conquering and to conquer^ transforming his ene- 
 mies into friends, thousand after thousand, milHon after 
 milHon, until the kingdoms of this^ world shall become the, 
 kingdoms of our Lord and of his Christ* 
 
 SERMON XIV. 
 
 BY THE REV. ALEXANDER m'FARLANE, A. M, 
 
 REDEMPTION. 
 
 In whom we have redemption through his blood. Eph. i. 7. 
 
 The doctrine of redemption through the sacrifice and 
 intercession of our Lord Jesus Christ is of fundamental 
 importance in the Christian religion; and consequently 
 it has the highest claims upon our attention and regard. 
 The conduct of all who, in any degree, make it a sub- 
 ject of inquiry, shows their sense of its importance: no 
 part of revealed truth is cherished and defended with 
 more anxious solicitude by its friends; none is pursued 
 with more inveterate hostility by i!s enemies. 
 
 In those countries where Christianity has made but 
 little advancement, men are not at the pains, to any 
 considerable extent, of corrupting its doctrines, or per- 
 verting its precepts: in most instances, the whole is 
 rejected without concern and without examination. It
 
 REDEMPTION. 241 
 
 is found, however, to be the case, that as the divine 
 system of religion makes progress in the world, and 
 obtains weight and character among men, many evince 
 their enmity, not by professed infidelity, but by a pre- 
 sumptuous perversion of its essential principles. The 
 doctrine of redemption has frqeuently been impugned, 
 and no less frequently corrupted, by the enemies 
 of the Christian faith. 
 
 As the redemption that is in Christ is the only foun- 
 dation of your hope for eternity, it cannot be without 
 interest to direct your attention to this doctrine, by 
 considering its importance; its reality and nature; its 
 sublimity; and its practical use. 
 
 I. The characteristic glory of evealed religion is 
 the doctrine of redemption and salvation through the 
 mediation of Jesus, the Son of God. In the temple of 
 divine truth there is no part more excellent, important, 
 and lovely, than this; and there is none more conducive 
 to the beauty, grandeur, and stability of the whole. 
 The entire superstructure of Christianity depends upon 
 it, and cannot stand without it. 
 
 A great part of the ordinances and instructions given 
 to the church under former dispensations, was designed 
 to teach the necessity, the nature, and the benign ef- 
 fects of the revelation of the " Lamb of God, slain from 
 the foundation of the world.*' To the comings and 
 triumphs of the Messiah, patriarchs and prophets look- 
 ed forward with high and joyful anticipations. Holy 
 men of God lived and died in the hope of salvation 
 through him. The whole tendency of the institutions 
 under which they lived, was to lead them to trust in 
 him as the God of their salvation; and to rejoice in the 
 redemption he was about to accomplish for his people.
 
 242 
 
 ORIGINAL SERMONS. 
 
 The ordinaaces of the church, previously to the coming 
 of our Lord, were designed and adapted to prepare 
 the minds of men for understanding the doctrine of re- 
 demption, through the sacrifice and intercession of the 
 Son of God, to be revealed in due time. Among these 
 ordinances, that of animal sacrifice occurred most fre- 
 quently, and was observed with most impressive solem- 
 nity. This institution was well adapted to teach the 
 grand and peculiar doctrine of true religion, to wit, 
 that pardon and eternal life can be obtained only 
 through the expiatory sufferings and death of" Christ 
 Jesus, whom God has set forth to be a propitiation 
 through faith in his blood." 
 
 What is the view which we obtain of this subject 
 from the New Testament? At every step the doctrine 
 of redemption, through the ransom of Christ, is pre- 
 sented to our contemplation. In point of interest, this 
 subject occupies the first place. The incidents of our 
 Lord's life appear to have been preparatory and subser- 
 vient to the solemn events, and glorious achievements 
 of his death. He came into the world for the express 
 purpose, that he might consecrate himself to God an 
 atoning sacrifice for the sins of his people; and by one 
 offering, " perfect forever them that are sanctified." It 
 was to the decease which he was about to accomplish 
 at Jerusalem, to the completion of the great work 
 which the Father gave him to do, to the termination of 
 his abasement by the consummation of our deliverance, 
 that his thoughts appear to have been ever directed. 
 And when we approach the scenes of our Lord's death 
 what interest, A\hat solemnity, what grandeur attach 
 themselves to that mysterious event. Here we behold 
 the fulfilment of types and prophecies, the finishing of
 
 REDEMPTION. 
 
 243 
 
 transgression, the destruction of Satan, the making of 
 reconciliation, and the purchase of eternal redemption. 
 Here we behold the most interesting exhibition of the 
 love of Jehovah, and the most astonishing display of 
 the condescending mercy of God our Saviour: here 
 in the vicarious death of Immanuel, we find the only 
 sure foundation on which to rest our hopes for ever- 
 lasting life. Is it then surprising that the Christian 
 should love the doctrine of redemption through the 
 righteousness and dc^ath of Immanuel? that he should 
 eagerly resist every attempt to cast it away, or to de- 
 tract from its purity and integrity? Can any friend of 
 the Church of God be unconcerned, when the inroads 
 of the enemy are directed to the very citadel of our 
 confidence and hope? 
 
 Every instruction could have heen given by prophets, 
 and every subordinate ministration could have been 
 performed by angels and men; but for the expiation of 
 sin, for the accomplishment of our redemption, it was 
 indispensable that the Lord of glory should obey, and 
 suffer, and die ! 
 
 The superlative importance of the doctrine of re- 
 demption is further manifested by the institutions of the 
 New Testament church ; and by the language and con- 
 duct of those who were divinely appointed to order all 
 her concerns. The ministers of the Gospel were or- 
 dained to preach Christ, and him crucified, "the power 
 of God, and the wisdom of God unto salvation.'' In the 
 administration of baptism, purification from sin by the 
 blood of Christ, and regeneration by the Holy Spirit, 
 and our participation of the benefits purchased by our 
 Lord's death, are clearly brought to view. In the 
 Lord's supper, the most impressive exhibition is made
 
 244 ORIGINAL SERMONS. 
 
 of this distinguishing truth of Christianity, " redemp- 
 tion through his blood." In this ordinance, the de- 
 sign, the nature, and the Divine efficacy of the death 
 of Christ are strikingly illustrated. Here we perceive 
 the transcendent excellence of the love of Christ; the 
 glorious end to be accomplished by his death; the Di- 
 vine merit of his oblation; emd the complete security of 
 all who were given to him by the Father, and for whose 
 reconciliation with God and eternal salvation, he gave 
 his body to be broken and his blood to be sUed. 
 
 The language of apostles and evangelists shows their 
 judgment of the importance of the doctrine of redemp- 
 tion. These holy and inspired men regard salvation 
 through the obedience and death of Christ as the chief 
 glory, and the grand peculiarity of Christianity. " God 
 forbid that I should glory, says the apostle Paul, save 
 in the cross of our Lord Jesus Christ." ••• Yea doubt- 
 less, and I count all things but loss for the excellency of 
 the knowledge of Christ Jesus my Lord." " For other 
 foundation can no man lay than that is laid, which is 
 Jesus Christ." With the judgment of prophets and 
 apostles, the belief of the church of God in every age 
 has harmonized. All the redeemed in Heaven, have 
 washed their robes, and made them white, in the blood 
 of the Lamb. By faith in this doctrine, saints have 
 been enabled to surmount every difficulty, to overcome 
 every enemy, and to endure every trial. Confiding in 
 the righteousness and grace of their Redeemer, poverty 
 and shame, imprisonment and exile, torture and death, 
 have been borne with patience, and even with triumph. 
 
 Beloved Christian Brethren, are you prepared to 
 discard from your creed the doctrine of redemption, 
 through the vicarious obedience and sufferings of Jesus 
 
 I
 
 REDE3IPTION. 245 
 
 Christ? Can you consent to receive every innovation, 
 vrhich the wild fancies and corrupt reasonings of men 
 may suggest, in relation to this subject? Do you not 
 know that a doctrine may be retained in name, in 
 some of its incidental and unimportant circumstances, 
 whilst all that is absolutely essential, its very characte- 
 ristic nature, is rejected? We are constrained to say 
 that the novel statements and metaphysical subtleties, 
 employed by some in explanation of the doctrine of 
 Atonement, amount to a radical departure from the 
 faith of the church, and from the instructions of Scrip- 
 ture, on this subject. I beseech you, therefore, dear 
 brethren, for your own sakes, for the sake of your chil- 
 dren, for the honor of Christ, and the advancement of 
 his truth and cause in the world, beware of countenanc- 
 ing speculations which subvert the glorious doctrine of 
 redemption, and which substitute the visionary theories 
 of men in its place. 
 
 II. In attempting to show the reality of redemption, 
 by the obedience and sufferings of Jesus Christ, the 
 only difficulty consists in selecting and arranging within 
 moderate limits, a favorable specimen of the evidence 
 which so amply abounds in the Sacred Volume. No- 
 thing more than a short specimen can be here given. 
 The grand theme of inspiration is the redemption of 
 Christ. The sacred writers are the most frequent and 
 strenuous assertors of this precious and fundamental 
 truth — justification " through faith in his blood." 
 
 1st. The redemption to be accomplished by the 
 condescending and gracious interposition of the Son of 
 God, was, at different times, and in different ways, 
 made known to the Ancient Church. The first pro- 
 mise made to fallen man excited hopes of the coming
 
 246 
 
 ORIGINAL SERMONS. 
 
 and glorious triumph of our Redeemer. Abraham re- 
 joiced to see his day, and believed in him as the pro- 
 mised " Seed in whom all the families of the earth 
 should be blessed." Jacob predicted his coming under 
 the character of " Shiloh, unto whom the gathering of 
 the people should be." Job, after all his afflictions 
 and trials, could say in faith and triumph, " I know 
 that my Redeemer hveth." Moses, who was himself 
 a great deliverer, spake to the people of the Prophet 
 like to himself, whom the Lord should raise up of their 
 brethren, and whom they should hear in all things. 
 David and the other prophets rejoiced in him as the 
 Redeemer of Israel, and the God of their salvation. 
 Such language as the following was familiar to them: 
 " And he shall redeem Israel from all his iniquities." 
 " But I will have mercy upon the house of Judah, and 
 will save them by the Lord their God." "I will also 
 give thee for a light to the Gentiles, that thou mayest 
 be my salvation unto the end of the earth." " And the 
 Redeemer, shall come to Zion." As if the happy events 
 so often predicted, had already received their accom- 
 plishment, the prophet speaks in the following sublime 
 strains: "Break forth into joy, sing together, ye waste 
 places of Jerusalem: for the Lord hath comforted his 
 people, he hath redeemed Jerusalem. The Lord hath 
 made bare his holy arm in the eyes of all the nations; 
 and all the ends of the earth shall see the salvation of 
 our God." Is. lii. 3. 10. 
 
 The ancient church would have no difficulty in un- 
 derstanding such passages in the writings of their 
 prophets. Their national history furnished numerous 
 examples of redemption, deliverance, and salvation 
 from temporal evil:' such language, therefore, would
 
 ^ REDEMPTION. 247 
 
 be perfectly intelligible when used in relation to their 
 spiritual and eternal condition. Their redemption 
 from the bondage of Egypt, and in i;iumerous instances, 
 from the power of the surrounding nations, would ena- 
 ble them to comprehend, bj analogy, what was meant 
 bj redemption from sin, death, and hell, by the power- 
 ful interposition of Immanuel. 
 
 2. The redemption of Christ was prefigured by the 
 offices and achievements of the most illustrious person- 
 ages of the nation of Israel; of Moses, who delivered 
 the people from the oppression of the Egyptians; of 
 Joshua, who gave them victory over their enemies, and 
 introduced them into the promised land; of the Judges 
 and Princes, who were raised up of God to save them 
 from their destroyers; of the Priests, who by offering 
 sacrifices, according to divine appointment, obtained 
 reconciliation and pardon for the people. These dis- 
 tinguished persons were types of Christ; and the deli- 
 verances accomplished by them, were designed to pre- 
 figure the more glorious deliverance to be accomplished 
 by him. It would be a perversion of all reason to con- 
 sider the work of the Antitype as less real, substantial, 
 and complete, than that of the type. 
 
 3. Animal sacrifices were an important part of the 
 religious service of the Church during former dispen- 
 sations. They were ordained of God from the begin- 
 ning; and the chief design of them was to prefigure, by 
 the shedding of blood, and the destruction of life, the 
 sufferings and death of Christ: who verily was foreor- 
 dained before the foundation of the world, to be a 
 sacrifice to satisfy divine justice, and to make reconci- 
 liation for the transgressions of the people. In the ob- 
 servance of this institution, the believer acknowledged
 
 248 ORIGINAL SERMONS. 
 
 his sin and desert of punishment; he expressed his 
 faith in the great sacrifice of the Lord's appointment, 
 and his desire and hope of being saved only through its 
 powerful efficacy. In the rite of sacrifice, a forcible 
 exhibition was given of some of the most important 
 principles oftlie Gospel, of the substitution of the Lord 
 Jesus in the room of sinners; of the imputation of our 
 transgressions to him; of the expiation of sin and recon- 
 ciliation with God, by his vicarious obedience and 
 death; of the pardon of our iniquities, and the gift of 
 eternal life, obtained through the merit of his death, 
 "imputed to us and received by faith alone." 
 
 From animal sacrifices, we derive an invincible proof 
 of the merit and efficacy of the sacrifice of Christ. If 
 the sacrifice of an animal made an atonement and 
 secured pardon, can you suppose that the sacrifice of 
 Christ will fail of obtaining pardon and life to those for 
 whom he offi^red himself? " For if the blood of bulls 
 and of goats, and the ashes of an heifer sprinkling the 
 unclean, sanctifieth to the purifying of the flesh: how 
 much more shall the blood of Christ, who through the 
 eternal spirit offered himself without spot to God, purge 
 your conscience from dead works to serve the living 
 God?" Shall we attribute less to tlie substance than 
 to the shadow? to the offering of our Lord Jesus Christ, 
 than to that of a mere animal? Shall we ascribe to 
 the priest under the law the power of making reconci- 
 liation for sin, and deny this power to the great High- 
 priest of our profession? 
 
 4. The doctrine of redemption is amply proved by 
 the works and names ascribed to the Lord Jesus in the 
 New Testament. " He gave his life a ransom for 
 many." "In whom we have redemption through his
 
 REDEMPTION. 
 
 249 
 
 blood." "Being justified freely by his grace through 
 the redemption which is in Christ Jesus." '• Having ob- 
 tained eternal redemption for us.*' "Who gave himself for 
 us that he might redeem us from all iniquity." The 
 Greek word which is used in these and similar passages, 
 primarily signifies the redemption of captives "taken in 
 war, by the payment of a stipulated price: which was 
 thence called the price of redemption^ or the ransom. 
 Now, we know that the elect, according to the prede- 
 termination of God the Father, were not redeemed 
 with corruptible things as silver and gold, but with the 
 precious blood of Christ. This is the price of our re- 
 redemption. This is the ransom which procures our 
 deliverance from the bondage of sin and Satan, from 
 the power of death, and the wrath to come. As, there- 
 fore, ransomed captives returned to their own country, 
 in consequence of the payment of the price of their 
 redemption, so "the ransomed of the Lord shall return, 
 and come to Zion with songs and everlasting joy upon 
 their heads." 
 
 Would it not be exceedingly incongruous, my breth- 
 ren, to represent the blood of Christ, the price of our 
 redemption,- as less efficacious than such corruptible 
 things as silver and gold? Can it be possible that this 
 most precious ransom should fail of securing our final 
 deliverance from sin, and death, and hell? Most as- 
 suredly not. The ransom has been paid, and accepted : 
 final deliverance is therefore infallibly sure to all the 
 promised seed; to all for whom the ransom has been 
 paid and accepted, 
 
 5. The Church is said to \)q purchased or bought with 
 the price of Christ's blood. " Feed the Church of 
 God," says Paul to the Elders of Ephesus, "which he 
 
 21=^
 
 250 ORIGINAL SERMONS. 
 
 halli purchased with his own blood." He tells the 
 church at Corinth that " thej were bought with a price.'''' 
 In Heaven, the four living creatures, and the four and 
 twenty elders, the emblematical representatives of the 
 whole Church, worship and praise the Lamb, " For 
 thou wast slain and hast redeemed (or bought) us to God 
 by thy blood." Rev. v. 9. The people of God are 
 denominated a purchased people, 1 Pet. ii. 3; and Hea- 
 ven is i\ni\T purchased possession, Eph. i. 14. The par- 
 ties in the stipulation being infinitely just; and the 
 price of purchase having been paid; we have no hesi- 
 tation in believing that the final redemption of the 
 purchased people, and of their inheritance, is infallibly 
 certain. 
 
 6. By the death of Christ, as a sacrifice to satisfy 
 divine justice, reconciliation with God is effected, and 
 eternal life secured for all who are interested in this 
 sacrifice of the Lord's appointment. This is the view, 
 my brethren, which is most frequently and emphatically 
 given in Scripture of the cause of salvation. The sac- 
 rifice of Christ is declared to be the substance and 
 consummation of all former sacrifices. " Christ our 
 Passover, is sacrificed for us." " By a sacrifice for sin, 
 lie condemned sin in the flesh." Rom. viii. 3. " Christ 
 was once offered to bear the sins of many." "He ap- 
 peared to put away vsin by the sacrifice of himself." 
 "Who through the eternal spirit offered himself with- 
 out spot to God." "For by one offering he hath per- 
 fected for ever them that are sanctified. " 
 
 The expiation of sin and reconciliation with God 
 are effected, not by the blood of bulls and goats, but by 
 the precious blood of Christ, as of a Lamb without 
 blemish and without spot. By this precious offering 
 
 J
 
 REDEMPTIOX. 251 
 
 and sacrifice he has " finished the transgression and 
 made an end of sins, and made reconcihation for ini- 
 quity, and brought in everlasting righteousness." Dan. 
 ix. 24. By faith in this divinely appointed and ac- 
 cepted sacrifice, we are enabled to "joy iu God through 
 our Lord Jesus Christ, by whom we have now received 
 the atonement'' — obtained the reconciliation. Rom. v. 11. 
 Salvation is sure to all for whom the reconciliation has 
 been made; " For if when we were enemies, we were 
 reconciled to God by the death of his son, much more, 
 being reconciled, we shall be saved by his life." 
 
 7. The name of Saviour is almost appropriated to the 
 Lord Jesus in the New Testament. He is called the 
 Saviour, by way of eminence. He is the great Anti- 
 type of all who i# the Old Testament were called 
 saviours; as Joshua, the Judges, and Kings, who were 
 employed by God in an extraordinary manner to deli- 
 ver his people. The prophets marked him as a glorious 
 and almighty Saviour; "The Lord shall send them a 
 Saviour, says Isaiah, and a great one, and he shall deli- 
 ver them." Before his birth, an angel directed his 
 name to be called Jesus, which signifies Jehovah the 
 Saviour, and the reason of the name is given, " For he 
 shall SAVE his pcojjle from their sins." Our Lord him- 
 self tells us that he '• came to save that which was lost." 
 The apostle Paul pronounces it " a faithful saying, and 
 worthy of all acceptation, that Christ Jesus came into 
 the world to save sinners J''* To assert that Christ ren- 
 dered salvation merely possible and consistent, is far 
 from giving due honor to the great captain of our 
 salvation, who, by the merit of his sujBferings, and the 
 conduct of his power and grace, actually brings many 
 sons to glory. Heb. ii. 10.
 
 252 ORIGINAL SERMOxXS. 
 
 8. The Lord Jesus Christ is called the Deliverer, 
 "There shall come out of Zion the Deliverer." He 
 delivers us from the present evil world, from the power 
 of darkness, and from the wrath to come. Bj the 
 eflicacy of his death, hy the power of his Spirit, and by 
 the direction of his providence, lie absolutely secures 
 our deliverance from the world, and sin, and hell; and 
 our final participation of the joy and glory of heaven. 
 
 Such is a brief specimen of the evidence furnished 
 by the scriptures in proof of the grand and essential 
 doctrine of redemption. The sins of men, viewed in 
 connexion with the divine majesty and holiness, ren- 
 dered their salvation impossible without an atonement 
 which it was not in their power to make. But Christ, 
 the heavenly Lamb, by the shedHhig of his precious 
 blood, has taken away our sins; by his obedience and 
 death; as our surety, he has made satisfaction to divine 
 justice for our offences, and purchased for us a heavenly 
 and eternal life. 
 
 in. Having shown the reality of the doctrine of re- 
 demption; let us now, my brethren, consider the majesty 
 and grandeur of this truth. The mind of man is 
 framed for the contemplation of what is great and sub- 
 lime in the works of nature, and in the conduct of 
 intellectual and moral beings. With mingled emotions 
 of wonder and admiration, we view the lofty mountain, 
 the roaring cataract, and the wide-extended ocean. 
 He does not possess the dignity nor the enjoyment of 
 a rational being, who can pass, without interest, the 
 manifestations of infinite power, wisdom, and greatness, 
 so variously and so abundantly distributed through the 
 Creator's works. 
 
 Moral sublimity is adapted to make a still deeper
 
 REDEMPTION. ' 253 
 
 impression. Examples of justice, veracity, fidelity, 
 friendship, and patriotism, are found to occur in the 
 history of the world, which fill every spectator with 
 esteem and admiration. Some qualities which com* 
 mand respect have hcen found among the heathen; but 
 it is under the influence of the word and Spirit of God, 
 .that we are presented Avith the more substantial and 
 glorious exhibitions of moral grandeur. Who can 
 read of the faith and obedience, the constancy and 
 patience, the intrepidity and noble disinterestedness, 
 of patriarchs and propliets, of apostles and martyrs, 
 without feelings of higli respect and veneration. We 
 revere their magnanimity and firmness of purpose, 
 their heavenly ardor and contempt of the world, their 
 piety towards God, and their goodness towards men. 
 
 No transaction which has occurred in our world, can 
 admit of comparison, for sublimity, with the work of 
 redemption by the Son of God. When we consider 
 the dignity of his person, the depth of his abasement, 
 the intensity of his sufferings, the character wliich he 
 sustained as our substitute, and the grandeur and vast- 
 ness of the objects to be accomplished by his mediation, 
 we cannot fail of being impressed with the profoundest 
 sentiments of awe, amazement, and admiration. The 
 person who obeys and suffers is the eternal Son of God, 
 one with the Father and Holy Spirit, the Creator of all 
 worlds, and entitled to universal and everlasting adora- 
 tion. But notwithstanding his antecedent dignity and 
 glory, he condescended to become a man, a man of 
 sorrows and acquainted with grief. He took upon him 
 the form of a servant, appeared in the likeness of sinful 
 flesh, and became obedient to death, even the death of 
 the cross.
 
 254 ORIGINAL SERMONS. 
 
 It is manifest, however, that apart from the character 
 sustained by the sufferer, there can be no merit, worth, 
 or efficacy in mere sufferings. Pain and death are not 
 desirable for their own sakes; nor can the pain and 
 death of one avail for the exemption and release of 
 another; unless the former be recognized as the substi- 
 tute of the latter. That our Lord Jesus obeyed and 
 died as the substitute and surety of his people, is unde- 
 niably true, and essentially important in the Christian 
 religion. The ancient rite of sacrifice was intended to 
 prefigure and illustrate the substitution of Jesus, the 
 Lamb of God, for his people, the imputation of their 
 sins to him, and the true character of his sufferings, as 
 vicarious and expiatory. The fifty-third chapter of 
 Isaiah's prophecy furnishes a most impressive view of 
 the nature and design of our Lord's passion; "Surely 
 he hath borne our griefs and carried our sorrows. He 
 was wounded for our transgressions, he was bruised for 
 our iniquities; the chastisement of our peace was upon 
 him; and with his stripes we are healed. All we like 
 sheep have gone astray; we have turned every one to 
 his own way; and the Lord hath laid on him the iniquity 
 of us all. For the transgression of my people was he 
 stricken. By the knowledge of him shall my righteous 
 servant justify many, for he shall bear their iniquities." 
 Can we doubt that the prophet, in these expressions, 
 regarded the Saviour as taking the place of his people; 
 as suffering not merely for their benefit, but in their 
 stead to make satisfaction to divine justice; and as 
 securing, by the merits of his death, their justification 
 and eternal glory ? The same idea of substitution and 
 vicarious suffering is presented in the New Testament; 
 "Christ hath redeemed us from the curse of the law,
 
 REDEMPTION. 
 
 255 
 
 being made a curse for us." "Who his own self bare 
 our sins in his own body on the tree." For Christ also 
 hath once suffered for sins, the just for the unjust." 
 "He gave his life a ransom for many." 
 
 In the work of redemption by the mediation and 
 death of our Lord, there is a reciprocal imputation. 
 On the one hand, the sins of the elect were imputed to 
 Christ; and in consequence of this, he suffered for sin, 
 the just instead of the unjust: on the other hand, the 
 righteousness of Christ is imputed to his believing peo- 
 ple; and on this ground they are justified and adjudged 
 to everlasting life. If this be not true, our hope of 
 heaven and happiness hereafter is vain. If Christ did 
 not suffer as our surety, and in our stead, our sins are 
 jet accounted to us for condemnation^ and we must 
 expect to bear them forever, with all their tremendous 
 consequences. But the pardon and salvation of be- 
 lievers, is an incontestable proof that Chri&t has paid 
 their debt, and purchased the heavenly inheritance for 
 them. 
 
 What Christian does not find his soul dilate with the 
 sublimest emotions of gratitude and admiration, whilst 
 contemplating the glorious work of redemption. We 
 behold the eternal Father, giving up his beloved Son 
 to the curse of the law, the ignominy of the cross, and 
 the pains of death, for the purpose of delivering us 
 from the condemnation of sin, and the perdition of hell. 
 Often before had he given manifestations of the great- 
 ness of bis love, and the terrors of his justice: but never 
 did either shine forth so conspicuously, as when the 
 Son of God hung on the accursed tree, and darkness 
 covered the whole land. So great was the love of 
 God to men, that for the sake of accomplishing their
 
 256 ORIGINAL SERMONS. 
 
 redemption, he spared not his oimi Son, He was 
 pleased to bruise him, to put liim to grief, to make his 
 soul an offering for sin, and to lay upon his blessed and 
 beloved head a weight of wrath which would have sunk 
 us down to everlasting destruction. 
 
 We behold also the liOrd Jesus, whose antecedent 
 dignity and transcendant glory made him equal with 
 God, giving himself to the humiliation and sufferings of 
 death, with the intention of effecting our redemption. 
 We see the good Shepherd giving his life a ransom for 
 the flock. We contemplate the Captain of our salva- 
 tion bringing many sons to glory, by being made per- 
 fect through sufferings. We behold the Lamb of God, 
 taking away the sins of the world. We admire the 
 divine love and condescending mercy of the Saviour, 
 in submitting to the reproaches and cruelty of men, the 
 assaults of the devil, and the accursed death of the 
 cross for our sakes. We are filled with amazement at 
 the exhibition furnished by the death of Christ, of the 
 awful grandeur of divine justice. The everlasting de- 
 struction of wicked men and devils gives a strong dis- 
 play of this glorious but tremendous attribute; but in 
 the sorrows and death of his Son, God has presented 
 us with a far more impressive manifestation of its inflex- 
 ible strictness, its terrific grandeur. That rebellious 
 servants would be punished, might have been antici- 
 pated; but surely it might be expected that an obedient 
 and beloved Son would be spared: yet "God spared 
 not his own Son, but delivered him up for us all." 
 
 Where then shall we find so bright a display of the 
 perfections of God, as in the salvation of sinful men 
 by the expiatory sufferings and death of his Son? Is 
 any event, which has ever transpired in our world, so
 
 REDEMPTION. 257 
 
 well adapted to fill our minds with profound admiration 
 and solemn awe ? Do not the most applauded achieve- 
 ments of men, the most interesting occurrences in the 
 history of our race, sink into insignificance, when com- 
 pared with the events of Calvary. Shall we admire 
 whatever is beautiful and grand in the world of mat- 
 ter, shall we applaud the splendid and beneficent 
 actions of our fellow creatures, but have no heart to 
 admire and celebrate the love of God in giving his Son 
 to be a propitiation for our sins? Have we no discern- 
 ment of the superlative excellence and glory of the 
 doctrine of Christ crucified for our salvation? The 
 corrupt and blinded world may pronounce the doctrine 
 foolishness; and some perhaps who profess Christianity 
 may imagine that it needs improvement to suit the light 
 and the liberality of the age; yet to all who are illumi- 
 nated from above, it will appear the wisdom of God, 
 and the power of God to salvation. 
 
 Christian brethren, a correct understanding of the 
 doctrine of redemption will lead us to profound humilia- 
 tion for sin. to assured confidence in the gracious Re- 
 deemer, and to admiring gratitude and unreserved 
 obedience. This is the practical use which you ought 
 to make of this grand and most important truth. Con- 
 template your former prostrate and ruined condition. 
 Condemnation and spiritual death were incurred in 
 Adam, your head and representative. Happiness and 
 heaven were forfeited, and lost by that one transgres- 
 sion, which brought sin and death into our world. By 
 the eye of God our race were looked upon as fallen, 
 condemned, depraved, and miserable. Whence could 
 you look for help ? How could the guilty rebel remove 
 the heavy curse which rested on his head ? How could 
 
 22
 
 258 ORIGINAL SERMONS. 
 
 he make an atonement for his many and aggravated 
 iniquities? How could he restore tlie honor of the 
 divine law, and give satisfaction to offended justice? 
 Had you any good reason to expect that God, your 
 offended Sovereign and Lord, would interpose for your 
 deliverance? No such anticipation could be enter- 
 tained, whether you considered the nature and desert 
 of sin, committed as it is against a Being of infinite 
 majesty, glory, and blessedness; or the antecedent dis- 
 pensations of God towards those that had sinned. 
 V/hen angels sinned, they .were cast down to hell, and 
 reserved to eternal punishment. You had no right to 
 expect that mercy, withheld from them, would be ex- 
 tended to you. 
 
 It is evidently your reasonable duty, to admire, and 
 adore the love of God in providing salvation for sinners, 
 at an expense so unspeakably great; and to receive 
 with joy and readiness the word of this salvation* 
 There is no otlier way in which you can be saved. "I 
 am the vray, and the truth, and the life: no man cometh 
 unto the Father, but by me." " Neither is there salva- 
 tion in any other." Every other ground of dependence 
 for eternal life will be found delusive and vain. 
 
 We are often amazed in considering the apathy with 
 which so many appear to regard the gospel of Christ. 
 A multitude of worldly objects engage their attention 
 and interest; whilst they treat with entire unconcern 
 the great salvation purchased by the abasement and 
 death of the Lord of glory. But the reason undoubt- 
 edly is, they are not duly convinced of the sinfulness, 
 misery, and danger of their native condition. Their 
 minds are kept in security and peace, by unscriptural 
 and ruinous opinions concerning the natural condition
 
 REDEMPTIOX. 259 
 
 and character of man. Thev are far from lookino; 
 upon themselves as sinners, without strength of their 
 own, and exposed to eternal wrath. Whilst in this 
 state of mind, it is impossible for them duly to appre- 
 ciate the glad tidings of the gospel. 
 
 We rejoice in witnessing a salutary anxiety and 
 concern among the people. Indifference about the 
 salvation of Jesus Christ is to multitudes an evident 
 token of perdition. To all vrho are desirous of know- 
 ing what they shall do to be saved, we say, in the lan- 
 guage of the illustrious forerunner of our Lord, "Behold 
 the Lamb of God."' "He that believeth on the Son 
 hath everlasting life: and he that believeth not the 
 Son shall not see life; but the wrath of God abideth on 
 him." In him God enters into covenant with us, par- 
 dons our transgressions, clothes us with his righteous. 
 ness, gives us a title, and makes us meet for the 
 heavenly kingdom. Come, then, unto the Lord Jesus. 
 He is worthy of your confidence. In him you will find 
 deliverance from every evil, and be replenished with 
 every blessing for time and for eternity. 
 
 Believers are under the hicrhest oblisfations to love, 
 honor, and serve their condescending and gracious 
 Redeemer. To provide salvation for you, he emptied 
 himself of his glory; and submitted to unparalleled 
 abasement, ignominy, and suflfering. What return is 
 required and expected from you? Can you say, in the 
 words of the beloved disciple, "We love him because 
 he first loved us.*' Has your conduct, in tirhe past, 
 evinced your attachment to him, and your grati- 
 tude according to his unspeakable benefits? What are 
 you now doing for him who has done so much for you? 
 , The true Christian, who duly appreciates the grace of
 
 260 ORIGINAL SERMONS. 
 
 the Lord Jesus, will account no adoration^ however 
 exalted, no obedience^ however laborious, no self-denial^ 
 however painful, to be too much, when prompted by 
 love to him who came down from heaven, and gave 
 himself to the accursed death of the cross for his re- 
 demption. 
 
 SERMON XV. 
 
 BY THE REV. JOSHUA L. WILSON, D. D, 
 
 THE SANCTUARY POLLUTED. 
 
 Her prophets are light and treacherous persons: her priests have polluted 
 the sanctuary, they have done violence to the law. 
 
 Zefh. iii. 4. 
 
 Zephaniah was one of the Lord's prophets "in the dajs^ 
 of Josiah, king of Judah." Zeph. i. L Josiah was 
 placed on the throne of David, when a child; and 
 before the years of manhood, gave decided evidence 
 of true piety. In the twelfth year of his reign and 
 eighteenth of his age, he began to " purge Jerusalem 
 and Judah from idols," destroy the monuments of false 
 worship among the ten tribes, and cause the temple to 
 be repaired, which had been suffered greatly to decay. 
 During the progress of the repairs, ILlkiah, the High 
 Priest, found a copy of the law of the Lord, which had 
 long lain in a state of disuctude. The contents of this 
 sacred record was in a great measure unknown even
 
 THE SANCTUAltY POLLUTED. 261 
 
 to the king. When the law was read to him, perceiv- 
 ing what a criminal and shameful neglect there had 
 heen of true religion — what gross idolatry and impiety 
 had become prevalent — and the ruinous calamities 
 which would most certainly befal the whole nation, 
 unless timely repentance averted the righteous j udg- 
 ments of God, Josiah became deeply affected, rent his 
 clothes for grief, and commenced a work of extensive 
 reformation. A great revival of religion immediately 
 ensued, and most of his subjects professedly turned to 
 the Lord. Josiah, as long as he lived, was an eminent 
 servant of God; but before his death a melancholy 
 declension took place, and time disclosed the melan- 
 choly secret that most of the conversions during the 
 revival, w ere the effects of temporary excitement or 
 deliberate hypocrisy. Jeremiah and Zephaniah, co- 
 temporary prophets, have both told us this sad story. 
 2 Kings xxii. xxiii. 2 Chron. xxxiv. xxxv. The dark 
 picture of the Church, drawn by the prophets of the 
 Lord at that period, presents to our view a semblance 
 of her polluted condition in subsequent ages. Look at 
 this picture — 
 
 "Wo to her that is filthy and polluted, to the op- 
 pressing cityl She obeyed not the voice; she received 
 not correction; she trusted not in the Lord; she drew 
 not near to her God. Her princes within her are 
 roaring lions; her judges are evening wolves; they 
 gnaw not the bones till the morrow. Her prophets are 
 light and treacherous persons; her priests have polluted 
 THE SANCTUARY, they havs done xiolence to the law,^^ 
 
 "Her Prophets''^ were by education and profession the 
 instructors and guides of the people — but they were 
 
 22=^
 
 262 
 
 OllIGINAL SERMONS. 
 
 liglil and treacherous — unstable, inconsistent, ready to 
 comply with the vain desires of corrupt minds, and 
 shape their instructions and predictions to promote 
 their own popularity. How earnestly, on a certain 
 occasion, was a true prophet solicited to he as light 
 and treacherous as were the deceivers. " Let thy word, 
 I pray thee, be like the word of one of them." 1 
 Kings xxii. 13, 14. 
 
 ''^ Her Priests,'^'' appointed and ordained to minister in 
 holy things, to offer sacrifices for remission of sins, and 
 to stand with holy hands as intercessors with God in 
 behalf of the people, "polluted the sanctuary," by per- 
 verting the ordinances of the Lord's appointment, and 
 uniting with the Prophets in "doing violence to the 
 law'' — wresting it from its true meaning, to suit their 
 own convenience and please corrupt minds. The peo- 
 ple concurred in these abominations, and hence the 
 servants of God were defamed, disregarded, abused, 
 and some suffered violent deaths. " They were stoned, 
 they were sawn asunder — they wandered — of whom 
 tJie world was not worthy." Compare the treatment 
 of Jeremiah with the Epistle to the Hebrews chap- 
 ter xi., verses oC, 37, 38. The recorded testi- 
 mony during this great declension is truly discriminat- 
 ing and impressive. " The priest's lips should keep 
 knowledge, and they should seek the law at his mouth, 
 but ye are departed out of the way, ye have caused 
 many to stumble." "A wonderful and horrible thing 
 is committed in the land, the Prophets prophecy falsely, 
 and the priests bear rule by their means; and my people 
 love to have it so; and what will yc do in the ^nd thereof!" 
 Mahii. 7, 8. Jer. v. 30, 31."
 
 THE SANCTUARY POLLUTED. 263 
 
 In taking a view of the subject before us, I shall — 
 
 I. Inquire, what is meant by the Sanctuary? and 
 attempt — 
 
 II. To prove, that the Sanctuary has been polluted in 
 every age, bv the professed ministers and professing 
 people of God. 
 
 I. I shall enquire, what is meant by the Sanctuai-y, 
 Sanctuary is a refuge, defence, and protection. 
 Thus, the Lord, affording encouragement to the rem- 
 nants of Israel, whom he cast far off among the Hea- 
 then, said, "I will be to them as a little sanctuary in 
 the countries where they shall come." Eze. xi. 16. 
 Com. Is. viii. 14 with Prov. xviii. 10. 
 
 Sanctuary was the most holy place of the Taber- 
 nacle, which was divided into two partitions. The first 
 was the holy place, the second the most holy place, or 
 Sanctuary, In and at this Tabernacle, the Israelites, 
 in the wilderness, and until the building of the first 
 temple, performed the chief of their religious services, 
 offered their sacrifices, and worshipped God. Com. 
 Exo. XXV. xxvi. xxvii. and Lev. first nine chapters with 
 Heb. ix. 1 — 10. As the Jewish tabernacle was a type 
 of Christ's human nature, and all true worship is per- 
 formed in and through him; and as, from the most holy 
 place or sanctuary of the tabernacle and temple, God 
 gave answers to his people, when they called upon his 
 name ; so the term sa7ictuary was used in an extended 
 sense to mean the people of God, sanctified and set 
 apart from all the nations of the world to be his pecu- 
 liar possession, and also for the place appointed for the 
 pubhc worship of the Lord's people. Lev. iv. 6. 
 Heb. viii. 2. ix. 11. Ps. iv. 1. Ixxiii. 17. cxiv. 2. Is. 
 Ixiii. 18.
 
 264 ORIGINAL SERMONS. 
 
 Sanctuary means Heaven — the true holy of holies, 
 or MOST HOLY PLACE, wherc the worship of God is pure 
 and perpetual. "When the Lord shall huild up Zion, 
 he shall appear in his glorj. He will regard the prayer 
 of the destitute and not despise their prayer. This 
 shall be written for the generations to come: and the 
 people that shall he created, shall praise the Lord. For 
 he hath looked down from the height of his sanctuary; 
 from heaven did the Lord behold the earth; to hear the 
 groanings of the prisoner; to loose those that are ap- 
 pointed to death; to declare the name of the Lord in 
 Zion and his praise in Jerusalem; when the people are 
 gathered together and the kingdoms to serve the 
 Lord." Ps. cii. 16—22. 
 
 When I find Zion and Jerusalem used to signify the 
 visible kingdom of our Lord on earth; and Israel, to 
 denote his worshipping people, chosen from among all 
 nations — when I find the tabernacle and temple, each of 
 which contained the sanctuary, denoting any place pro- 
 perly dedicated to God's service — when I find heaven, 
 the glorious temple of God above, called his sanctuary, 
 where the divine Majesty dwelleth and the most per- 
 fect worship is celebrated with perfect and unceasing 
 devotion — I cannot hesitate to say that the sanctuary 
 in its prophetical and evangelical import, signifies any 
 place in the Church of God, where his people are al- 
 lowed to ofibr to him public and social worship. 
 
 To pollute the sanctuary, in any period of the Church, 
 means to corrupt the word and ordinances of divine 
 appointment — depart from the purity of God's precepts 
 and the rules and examples of practical piety. I shall 
 now attempt — 
 
 H. To prove that the Sanctuary has been, and still is,
 
 THE SANCTUARY POLLUTED. 265 
 
 polluted by the professed ministers and professing people 
 of God. 
 
 The assailants of the Church have been numerous, 
 subtle, and powerful; but their assaults have been per- 
 mitted as a scourge for delinquency, and like fire, have 
 purified her from dross rather than corrupted her doc- 
 trines, order and worship. Attacks from without have 
 operated on the Church like pressure upon an arch. 
 The materials are more compressed, imited, and firm, 
 in proportion to the weight on the key-stone. It is the 
 sapping and mining by internal foes, which causes the 
 edifice to totter. It is when the JNIinistry corrupt the 
 word and ordinances of God, and "the people love to 
 have it so," that the sanctuary is polluted, 
 
 1. Our proposition is sustained by facts. 
 
 After the tabernacle was set up in the wilderness, 
 Moses and Aaron had soon to contend with Korah, the 
 Levite, and his rebellious company. In this contro- 
 versy none escaped from the earthquake and fire of 
 God's wrath but those who decidedly listened to the 
 warning voice of Moses and separated themselves from 
 the corrupters of Israel. But the sympathies of the 
 people were excited in favor of the ruined rebels and 
 ''the congregation murmured against Moses and against 
 Aaron, saying. Ye have killed the people of the Lord,'^ 
 And "wrath went out from the Lord," and "they that 
 died in the plague were fourteen thousand and seven 
 hundred, besides them that died about the matter of 
 Korah." Num. xvi. 
 
 Passing, at present, the corruptions of Israel, by the 
 devices of Jeroboam, the son of Nebat, (1 Kings xii. 
 xiii.,) and the conflicts of Elijah with false prophets, 
 under the patronage of Ahab and Jezebel, (1 Kings
 
 26G ORIGINAL SERMONS. 
 
 xviii. xix.,) I will here repeat the testimony of Jeremiah, 
 Ezekiel, and Micah. "My heart within me is broken 
 because of the prophets; both prophet and priest are 
 profane. I am against them, saith the Lord, that cause 
 the people to err bj their lies." "From the prophet 
 even unto the priest, every one dealeth falsely. They 
 have healed the hurt of the daughter of my people 
 slightly, saying, peace, peace, when there is no peace.*' 
 Jer. vi. xxiii. 
 
 " The priests have violated my law and profaned my 
 holy things." Eze. xxii. 
 
 "The prophets, that make my people to err, that 
 bite with their teeth and cry peace; and he that putteth 
 not into their mouths, they even declare luar against 
 him." Mic. iii. 
 
 ^'The prophets prophecy falsely, and the priests 
 bear rule by their means, and my people love to have it 
 so." Jer. V. 
 
 When the Son of God made his visit to earth to 
 seek and save the lost sheep of the house of Israel, and 
 to introduce a dispensation by which his other sheep 
 w^iich were not of that fold, might be gathered in, did 
 he find the sanctuary in a better condition? Did he 
 have to contend only with Pagans and Samaritans? 
 Who was it, that greatly erred, "not knowing the 
 scriptures, nor the power of God?" Who was it, that 
 made void the law through their traditions? WhcT 
 were blind leaders of the blind? Who had corrupted 
 prayer, and alms, and every divine institution? Who 
 had turned the very house of prayer into a den of 
 thieves? The teachers of religion! "The people 
 loved to have it so!" And the Son of God, on his 
 errand of mercy to a revolted world, was hissed as a
 
 THE SANCTUARY POLLUTED. 267 
 
 gluttonous man and a winebibber, reproached as a 
 Sabbath-breaker, persecuted as a colleague of the 
 Prince of devils, crucified as a blasphemer, and sealed 
 up in the grave as an impostor!! And all this, by 
 whom? Ministers of the sanctuary! Priests, Doctors 
 of Divinity, Masters in Israel, and the professed wor- 
 shijDpers of Jehovah! "i/e came to his own^ and his 
 own received him not /" 
 
 "When the apostles and disciples commenced the 
 great work of evangelizing the heathen, what classes 
 of men gave them the most trouble? I answer not this 
 question by a reference to the falsehood of Annanias 
 and Sapphira, the hypocrisy of Simon Magus, nor the 
 persecutions raised by the unbelieving Jews, who were 
 rejected, broken off from the olive tree; but by asking, 
 who were they who said to the Gentiles, " except ye 
 be circumcised, and keep the law of Moses, ye cannot 
 be saved?'' Who taught that the resurrection was past 
 and overthrew the faith of some? Who said there 
 was no resurrection? Who agitated the churches with 
 the false notion that the day of judgment would imme- 
 diately come? Who had corrupted the Lord's supper 
 till ministers and professors of religion ate and drank 
 damnation to themselves? Who denied the divinity, 
 who rejected the humanity of the Son of God? W^ho 
 introduced " damnable heresies," and denied the only 
 Lord God? Whom did Paul accuse of preaching an- 
 other gospel? The answer to all these questions is 
 this: professed ministers of Christianity! O, could 
 angels weep, tears would flow in heaven, at every 
 recollection of this dark picture. 
 
 Passing the apostolic age, we come down to a period 
 of the church, the history of which has not been writ-
 
 268 
 
 ORIGINAL SERMONS. 
 
 ten by the pen of inspiration. Yet such facts are at- 
 tested as to confirm the proposition I am attempting to 
 sustain. If so many errors were zealously propagated 
 in the days of the apostles, might we not expect a great 
 increase after their death? A little more than a cen- 
 tury after the disciples of Paul and John and Peter had 
 gone to their graves, the whole Christian world, which 
 was then more extensive than the Roman empire, was 
 agitated from its centre to its circumference, by the 
 heresies of one man. Arius, a Presbyter of the church 
 of Alexandria, denied the eternal sonship of Jesus 
 Christ, taught that the Son of God was a created 
 being, the instrument by which God formed the uni- 
 verse, and that the Holy Spirit was not God, but cre- 
 ated by the power of the Son. Arius was first con- 
 demned as heretical at Alexandria, and afterwards by 
 a general council of 380 Fathers. After long strug- 
 gles and many vicissitudes, Arius died a sudden and 
 unnatural death, " his bowels gushing out," at the very 
 time when he expected a triumph over truth! But his 
 doctrines did not die. They became the prevailing 
 religion of the East, and spread through Italy, France, 
 and Spain ; and also Jjecame triumphant in many parts 
 of Asia, Africa, and Europe. But they sunk, almost at 
 once, and were not again revived till the beginning of 
 the sixteenth century; and ever since they have, in 
 some form or other, disturbed the church of Christ and 
 impeded the progress of truth. 
 
 Arius prepared the way for the grosser errors of 
 Pelacius. These disturbed and distracted the whole 
 Christian world about the close of the fourth century; 
 but the orthodox African Bishops, with the famous Au- 
 gustin. Bishop of Hippo, at their head, put an extin-
 
 THE SANCTUARY POLLUTED. 269 
 
 guisher on Pelagianism, and it remained for the churches 
 in subsequent ages to be corrupted and disturbed by 
 the same heretical system., modified and rendered plau- 
 sible by the art of Cassian, a deacon of Constantinople. 
 This heresiarch taught, that "No one is charged with 
 Adam's sin — that Christ •'died for all men — that grace 
 necessary to salvation is offered to all men — that God 
 does not dispense his grace to one more than another, 
 in consequence of predestination; but is willing to save 
 all men, if they comply with the terms of the gospel; '^ 
 and that man, being born free^ was able to resist the 
 influences of grace, or comply with its suggestions." 
 
 These are the leading features of Semi-Pelagianism; 
 a delusive scheme, which, down to the present hour, 
 continues to perplex the church and destroy the souls 
 of men. 
 
 The sect, called Unitarians, took their rise in the 
 sixteenth century, and greatly flourished under the 
 name of Socinians. But there is some difference be- 
 tween ancient and modern Socinians, the moderns 
 being more erroneous. Ancient Socinians believed in 
 the miraculous conception of Jesus Christ and admitted 
 that brought to be worshipped; both of v.hich tenets 
 are rejected by Unitarians. They teach that the 
 Father is alone God — that Jesus Christ was a mere 
 man — that the Holy Ghost is not a person of the God- 
 head, but an influence, that is, as I understand them, 
 the directing and modifying power of God. They 
 deny the doctrines of original sin, vicarious suffering, 
 and imputed righteousness. Tliey say that Jesus 
 preached the truth, and set us an example of heroic 
 virtue, by sealing his doctrines with his blood, that our 
 acceptance with God depends on our return to him, by 
 
 23
 
 270 
 
 ORIGINAL SERMONS. 
 
 repentance, like the prodigal, without any atonement 
 or satisfaction being offered or made hy the elder 
 brother; and for this return we have competent powers 
 or capabilities. Towards the close of the 15th and in 
 the beginning of the 17th centuries, Arminius intro- 
 duced a more specious and popular system of error, 
 rendered acceptable to alL who love to establish a 
 righteousness of their own, bj extolling the free grace 
 of God. Arminianism contains a mixture of whole- 
 some truth and deadly poison. "x\ general atonement 
 for all mankind, for one man as much as another, a 
 conditional election of grace, natural corruption but not 
 original sin, imparted but not imputed righteousness, re- 
 generating but not persevering grace,*' are potions of 
 the poison to which I allude. 
 
 There are perhaps a thousand modifications of these 
 erroneous systems, which have afflicted and agitated, 
 distracted and divided the church ever since the days 
 of the apostles. I detain not even to name them here; 
 but proceed to ask, who corrupted the visible church, 
 till she became the mother of harlots, holding the golden 
 cup full of abominations? The ministers of religion! 
 Who was the disturber of Peace when 380 JEathers 
 were called from their homes and their ministerial work 
 to the general council of Nice? Arius, Presbyter of 
 Alexandria ! Who disturbed the whole Christian world 
 with a system so absurd,* that nothing saved it from 
 oblivion but the modifications of Cassian, a Constanti- 
 nople Beacon ? Pelagius, the Abbot oi^ Banchor ! Who 
 commenced the- heresy which has degenerated into 
 Unitarianism? The indefatigable Socinus, father of 
 the Raronian Catechism, and founder of the Polones 
 Fratres! Who succeeded in corrupting the Church
 
 THE SANCTUARY POLLUTED. 271 
 
 with the most specious and popular system ever yet 
 invented, by extoUing/r^e grace^ and proclaiming sal- 
 vation by works? Arminius, the Pastor at Amsterdam 
 and professor of Divinity at Leyden! And after the 
 reformation in Scotland, who polluted the Sanctuary^ by 
 the "Mystery of Moderation," when the fellow feel- 
 ing for heresy was so kind and strong, and the Presby- 
 terian Confession of Faith so dishonored, that Ministers 
 accused or suspected of departing from " the form of 
 sound words," or deviating from sound morals, were 
 extolled to the skies as men of " great genius, vast 
 learning, and uncommon worth," who must be "sup- 
 ported and protected" at all hazards, while the ortho- 
 dox were reviled as " implacahlc heresy hunters'^ and 
 stigmatized as sons of Belial? Ministers, Theological 
 Professors, and Doctors of Divinity!"^ Who corrupted 
 the Episcopal Church of England, by mutilating her 
 Liturgy, and preaching against her doctrines, while 
 they subscribed her articles of faith and enjoyed their 
 ecclesiastical immunities? The Deacons, Priests, Pres- 
 byters, and Bishops!! 
 
 Who introduced Arminianism, Arianism, Semipe- 
 lagianism, and Unitarianism into the Presbyterian 
 Church, by which she has been rent and mangled, 
 and bleeding, in this great valley, for the last thirty 
 years ? Ordained Presbyterian Ministers , four of 
 whom joined the Shakers, and one continues to this 
 day the apostle of the Western New Lights. Who 
 have denied the eternal sonship of Jesus Christ — original 
 sin — vicarious suffering — and imputed righteousness? — 
 who have asserted conditional election, human ability, 
 
 * Witherspoon's Characteristics. 
 
 t Dr. Scott's account of Unitarianism in the Enslish Church,
 
 273 ORIGINAL SERMONS. 
 
 and indefinite atonement? Let Cumberland and New 
 School Presbyterians and Professors of Theology from 
 Andoverto Lane Seminary answer! 
 
 Who have solemnly adopted Standards of Faith, 
 which they have mutilated, impugned, denied? Let 
 the Western Reserve, and Troy, and Oneida, and Phi- 
 ladelphia, and New Orleans, and Carlisle, and Cincin- 
 nati respond ! 
 
 2. Our proposition is sustained by prophecies, warn- 
 ings, COMMANDS and counsels, all mingled on the sacred 
 pages. 
 
 Our blessed Lord, in his sermon on the mount, after 
 guarding his disciples against partial, selfish, and rash 
 judgments, speaks in the following impressive manner 
 about false teachers. " Beware of false prophets, which 
 come to you in sheep's clothing, but inwardl}' they are 
 ravening wolves. Ye shall know them by their fruits.*' 
 Mat. vii. And on another occasion, " Take heed that 
 no man deceive you — for many filse prophets shall 
 arise and shall deceive many — behold I have told you 
 before." Mat. xxiv. 
 
 Paul said to the Elders of Ephcsus, "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. 
 For I know this, that after my departure shall grievous 
 wolves enter in among you, not sparing the flock. Also 
 of YOUR OWN SELVES sJiall mcu arise, speaking perverse 
 things to draw away disciples after them. Therefore 
 watch ." Acts XX. 
 
 Peter also sounded the alarm. " But there were 
 false prophets among the people, even as there shall be 
 false teachers among you, who privily shall bring iix
 
 THE SANCTUARY POLLUTED. 
 
 273 
 
 ddmnable heresies — and many shall follow their perni- 
 cious ways, b y reason of whom the way of truth shall 
 be evil spoken of:' 2 Pet. ii. Paul's heart was deeply 
 affected, and hence we find him often touching this 
 subject. 
 
 "I beseech you, brethren, by the name of our Lord 
 Jesus Christ, that ye all speak the same thing, and 
 that there be no divisions among you; but that ye be 
 perfectly joined together, in the same mind and in the 
 same judgment." " Keep the unity of the spirit in the 
 bond of peace." "There is one Lord, one SpiriU one 
 hope of your calling, one head, one body, one faith, one 
 baptism, one God and Father of all." "Brethren, 
 mark them which cause divisions and offences, contrary 
 to the doctrine which ye have learned, and avoid thein." 
 Why? "They serve not the Lord Jesus Christ — and 
 by good words, and fair speeches deceive the hearts of 
 the simple." " I hear that there are divisions among 
 you and I partly believe it." Why? Because " there 
 must be heresies among you that they which are ap- 
 proved may be made manifest." 
 
 Our blessed Lord, in his intercessory prayer, shows 
 the importance, unity in the failh, and order of the 
 Church. 
 
 "Father, I have manifested thy name unto the men, 
 which tliou gavest me out of the world — and they have 
 kept thy word — I pray for them also which shall believe 
 on me through their word: that they all may be One." 
 And how kindly but impressively does the loving and 
 beloved John speak on this subject. 
 
 "Beloved, believe not every spirit, but try the spirits 
 
 whether they are of God. " For many false prophets 
 
 are gone out into the world." And to the elect Lady 
 
 23*
 
 274 ORIGINAL SERMONS. 
 
 he writes, " If there come any unto you, and bring not 
 this doctrine^ [the doctrine of Christ,] receive him not 
 into your house, neither bid him God speed." Why 
 this injunction to a benevolent female? Because ''Many 
 deceivers are entered into the world," who went out 
 from us, and he that biddeth a deceiver God speed " is 
 partaker of his evil deeds." Jude also speaks kindly 
 but impressively. 
 
 " Beloved, contend earnestly for the faith once deli- 
 vered to the saints." Why? Because "there are 
 certain men crept in unawares, denying the only Lord 
 God, and our Lord Jesus Christ." 
 
 I have omitted the predictions and warnings respect- 
 ing tliat tyrannical, idolatrous, and intolerant power 
 Antichrist^ as it is a matter yet in debate between Pa- 
 pists and Protestants, whether that domination is to be 
 looked for in or out of the Church. But the following 
 passages will show how the head of the Churchy abhors 
 false doctiine. "Thouhatest the deeds of the Nico- 
 laitanes, which I also hate." " I know the blasphemy 
 of them which say they are Jews and are not, but are 
 the Synagouge of Satan." " I have a few things 
 a^'-ainst thee, thou hast them that hold the doctrine of 
 Balaam — so hast thou also them that hold the doctrine 
 of the Nicolaitanes, which thing I hate." " Thou suf- 
 ferest that woman Jezebel, which callcth herself a 
 prophetess, to teach and seduce my servants." 
 
 Thus it is evident that false doctrine, misdeeds, false 
 profession; professing one thing when you arc another, 
 and lax discipline, are highly oifensive to Jesus Christ. 
 
 I feel now prepared to say, that, i( facts, numerous, 
 well attested, palpable, and undeniable — if predictions 
 and zvarnings, unequivocal— if injunctions, clear, defi-
 
 THB SANCTUARY POLLUTED. 275 
 
 nite, solemn, and pointed — if counsels, kind, authorita- 
 tive and persuasive, be sufficient to prove anv point in 
 debate, then it is clearly shown that ministers in the 
 church of God and God's professing people, have, from 
 age to ii^e, polluted the Sanctuary, corrupted the word, 
 institutions, discipline, and worship of God's house! 
 
 It seems proper here to saj, that all the sentiments, 
 systems, and practices, which I have condemned, are 
 thus sentenced only on the supposition that the system 
 which I have embraced is true; and that I am earnest 
 in my profession of that system. For if the doctrines, 
 ordinances, government, and discipline of the Presby- 
 terian church be unscriptural, repugnant to the doctrine 
 and order of the church of Jesus Christ, then the tables 
 q,re turned against me, and I am heretical. In this 
 discourse I have assumed, and not attempted to prove, 
 the truth of the Presbyterian system, as expressed in 
 the standards of the church. At the same time, the 
 conduct of men can never be justified, who profess to 
 believe this system and preach another gospel. 
 
 I trust I shall not exhaust your patience, by asking 
 your attention to some closing remarks. 
 
 1. Our Lord, and his prophets and apostles consid- 
 ered every part of God's revelation as important and 
 of solemn obligation. 
 
 On this subject, the Old and New Testaments speak 
 the same language. " Every word of God is pure; he 
 is a shield unto them that put their trust in him — add 
 thou not unto his words lest he reprove thee, and thou 
 be found a liar." Prov. xxx. 
 
 " I testify unto every man that heareth the words of 
 the prophecy of this book, if any man shall add unto 
 these things, God shall add unto him the plagues that
 
 276 ORIGINAL SERMONS. 
 
 are written in this book: and if any man shall take 
 away from the words of the book of this prophecy; God 
 shall take away his part out of the book of life, and out 
 of the holy city, and from the things that are written 
 in this book." Rev. xxii. If it be true that "man 
 shall not live by bread alone but by every word of God ;" 
 if "things revealed belong to us and our children 
 that we may do all the words of this law; if " the law 
 of the Lord is perfect, converting the soul" — " the tes- 
 timony of the Lord sure, making wise the simple" — 
 " the statutes of the Lord right, rejoicing the heart" — 
 " the commandments of the Lord pure, enlightening 
 the eyes" — and "the judgments of the Lord true and 
 righteous altogether;" then it may be confidently said, 
 that the popular notion, which we often hear from tli^e 
 pulpit, that some revealed and inspired truths are un- 
 important and non-essential articles of faith, must be 
 FALSE. If there be any thing clearly a matter of indif- 
 ference, let " the strong bear the infirmities of the weak, 
 and not please themselves;" but our Lord will un- 
 doubtedly frown on that man who shall " break one of 
 the least of his commandments, and teach men so to do." 
 2* Our Lord and the inspired writers never gmn/ nor 
 intimate that the churchof God cannot be of "one mind 
 and one judgment." They always assume the fact that 
 God has spoken nothing in vain, and that his revealed 
 will cannot be mutilated nor enlarged, nor wrested nor 
 denied, nor misinterpreted with impunity. They never 
 tell us about "the facts of religion being one thing and 
 the philosophy of these facts another." They never 
 talk about the "large space of debateable ground lying 
 between the borders of orthodoxy and the undefined 
 limits of heresy." But they evidently teach that the
 
 THE SANCTUARY POLLUTED. 277 
 
 smallest departure from truth is error. They warn us 
 against roorldly wisdom^ vain pJdlosophy^ heresy and divi- 
 sions^ and they tell us of deceitful works. They tell us 
 that " all Christ's people are taught of God," and " if 
 any man shall do his will he shall know of the doctrine," 
 and they beseech and command "all who in every 
 place call on the name of the Lord Jesus, to he of the 
 same mind — to speak the same things, and to be per- 
 fectly joined together in the same judgment." They 
 urge the church to unanimity as one body, and fix an 
 indehblemark of disgrace on the man who causes divi- 
 sions and offences contrary to the doctrines they had 
 taught. Nay, they would not spare even an angel 
 from Heaven, if he preached another Gospel. 
 
 Every Christian, and especially every minister ought 
 to say to the Head of the Church as David did to Jeho- 
 vah, " Then shall I not be ashamed when I have res- 
 pect unto all thy commandments." Let no one mistake 
 me. I mean not to affirm that a person must know 
 "all that has been written by inspiration of God" be- 
 fore he can be saved, or before he is fit to teach others, 
 as far as he has learned himself; but Avhat 1 affirm is, 
 that whether a person be a babe, a youth, or a father 
 in Christ — whether he be weak or strong in the faith — 
 such is his simple reliance on God's word, such his hu- 
 mility, such his teachable, childlike disposition, if he 
 be united to Christ and led by the Holy Spirit of grace 
 and truth, that so far as he docs knozi^^ he speaks and 
 acts in conformity with God's revealed will, and where 
 he does not know he has sufficient humility and candor 
 to confess his ignorance; waiting at wisdom's door, in 
 the use of appointed means, that he may grow in know■^ 
 ledge and grace more and more to a perfect stature,
 
 278 ORIGINAL SERMONS. 
 
 3. I Ijeg your attention to the responsibility of those 
 who are set apart for the express purpose of conduct- 
 ing others to Heaven. 
 
 "Faith Cometh by hearing, and hearing by the word 
 of God." "But how can they hear without a preacher?" 
 
 A large majority of the human family are in such 
 circumstances that if ever tliey arrive at Heaven, they 
 must be guided there by a living ministry on earth. 
 Multitudes cannot read, and multitudes more, from their 
 abject circumstances and servile employments, have no 
 time allowed them to search the Scriptures; while 
 many, very many, who can read and might have time, 
 are so little cultivated, possess so little mental disci- 
 pline, they cannot distinguish between sophistry and 
 argument, nor discern the wolf in sheep's clothing. All 
 these multitudes must and do place themselves under 
 some man or set of men as their scriptural guides, and 
 they who lead them are responsible for their souls. " If 
 a man desireth the office of a bishop, he desireth a good 
 work;" but, if he assume this office, or others invest him 
 with it, while he is destitute of the qualifications belong- 
 ing to the office, his own soul, and all who receive him 
 as a spiritual guide, are put in jeopardy. " If the blind 
 lead the b'lind, they both fall into the ditch." The 
 mouth of the Lord hath spoken it. 
 
 No wonder Moses, and Isaiah, and Jeremiah shrunk 
 from the responsible stations assigned them. No won- 
 der Paul cried out in view of responsibility, " who is 
 sufficient for these things?" and so often said, "breth- 
 ren, pray for us." 
 
 4. The true ministers of Christ must not be discou- 
 raged when false teachers are numerous and popular. 
 
 When the magicians with their enchantments were 
 
 I
 
 THE SANCTUARY POLLUTED. 279 
 
 numerous and popular at the court of Pharaoh, Moses 
 and Aaron stood firm, and left the time and manner of 
 " truth's triumph" to the God of Israel. When the false 
 prophets vrere more than eight hundred to one, Elijah 
 put them to a test which proved their overthrow. And 
 when Paul had perils among false brethren; when 
 those turned against him who once would have plucked 
 out their own eyes for his sake; when ail Asia forsook 
 him; and no man stood with him at his first answer be- 
 fore Nero; none of these things moved him. He could 
 say, "the Lord stood with me, and strengthened me, 
 that by me the preaching might be fully known, and 
 that all the Gentiles might hear. And the Lord 
 shall deliver me from every evil work, and will pre- 
 serve me unto his heavenly kingdom, to whom be 
 glory for ever and ever." 
 
 Let no man who is sound in the faith and apt to teach 
 be discouraged when false teachers are multiplied, nor 
 when they are surrounded and applauded by gaping 
 crowds of men of corrupt minds. But let them watch 
 and pray, and teach, and warn, night and day, with 
 tears. 
 
 6. Seeing there is but one true 7-eligion,hut o'sb right 
 way^ but one Lord, one faith, one baptism; and as it is 
 true that there are many deceivers, who shall deceive 
 :iany; you are ready to ask me with deep emotion and 
 solemn interest, what shall we do? One answer is 
 given to all. " Trust in the Lord with all thy heart and 
 lean not to thine own understanding. In all thy ways 
 acknowledge him, and he shall direct thy paths." 
 "Be not wise in thine own eyes; fear the Lord and 
 depart from eviP" — it shall be the life, and health, and 
 strength of thy soul. Prov. iii.
 
 280 ORIGINAL SER3IONS. 
 
 In addition to this general answer, I say, to you 
 who cannot investigate for yourselves, you must either 
 neglect religion and perish, or you must put yourselves 
 under the direction and become the companions of 
 those whom you believe to be the ministers and people 
 of the Most High God. 
 
 Look! O earnestly look to God for direction; for if 
 you are taught, like the centurion, by a Peter, who will 
 tell you words by which you and your house may be 
 saved; or, like the eunuch, by a Philip, who will preach 
 Jesus; or, like Lydia, by a Paul, who will glory in 
 nothing but the cross of Christ; you are safe. Go on 
 your way rejoicing; but if you misplace your confidence, 
 if you choose blind guides, you are ruined, lost forever. 
 
 To them who can examine for themselves I say, 
 "Search the Scriptures," in prayer, in simple depen- 
 dence on heavenly wisdom. Interpret scripture by 
 scripture, and not by art and man's device. "And 
 when they shall say unto you, seek unto them that have 
 familiar spirits, false teachers, should not a people seek 
 unto their God? To the law and to the testimony: if 
 they speak not according to this v» ord, it is because 
 there is no light in them.*' Isa. viii. 
 
 To such as bear rule in God's house I say, "Try 
 the spirits, whether they be of God." If any profess 
 not to walk with us, not to belong to our denomination, 
 "Let them alone." If they do good, hinder them not; 
 but rejoice. If they do evil, be not partakers. To 
 their own Master they stand or fall. They have made 
 their election; so have you. Your choice is made for 
 eternity; and the judgment day will disclose the right 
 and the wrong. Every sect must abide by their own 
 choice.
 
 THE SANCTUARY POLLUTED. 281 
 
 If any profess to walk with us, if thej say they are 
 Presbyterians, belonging to or under the care of the 
 Gen. Assembly, and cause divisions and contentions by 
 departing from our standards, forsaking our institutions; 
 and deceiving and unsettling the hearts of the simple 
 and unwary; I beseech you, brethren, mark them as 
 false brethren, and avoid them. Tliis you can do. 
 This is the least you ought to do when you have not 
 official strength to inflict upon them deserved rebuke 
 or merited suspension. 
 
 I feel that I stand before you in solemn and trying 
 circumstances. If I am true and faithful, and you 
 neglect the great salvation, I shall save my own soul; 
 but you must perish. If I am a blind guide, and you 
 are led by my false counsel, we must perish together. 
 Such is the state of the Presbyterian church now^ that 
 no man can be indifferent, no tongue can be silent, no 
 hand idle. It remains yet to be seen whether we, as 
 the polluted sanctuary of God, shall be cleansed^ or whe- 
 ther, when the sanctuary is cleansed, we shall be swept 
 away with " the besom of destruction." Solemn thought ! 
 
 In our context Jehovah says, " My determination is 
 to gather the nations, that I may assemble the king- 
 doms, to pour upon them my indignation, even all my 
 fierce anger; for all the earth shall be devoured with 
 the fire of my jealousy. For then will I turn the peo- 
 ple to a pure language, that they may all call upon the 
 name of the Lord, and serve him with oxe consent." 
 Happy unanimity. But who can bear the "fire of his 
 jealousy?" "whose fan is in his hand, and he will 
 thoroughly purge his floor, and gather his wheat into 
 the garner, but he will hum up the chaff with unquench- 
 
 able FIRE." 
 
 24:
 
 SERMON XVI. 
 
 BY THE REV. JOSHUA L. WILSON, D. D. 
 
 THE SANCTUARY CLEANSED. 
 
 And he said unto me, 'Unto two thousand and three hundred days; then 
 shall the sanctuary be cleansed.'* Dx^x. viii. 14. 
 
 Daniel, one of the Lord's prophets, saw clearly and 
 greatly lamented the pollutions of the sanctuary. The 
 desolations of Jerusalem, the destruction of the temple, 
 and the captivity of the Lord's people were ever 
 present to his thoughts, as the dreadful effects of cor- 
 rupting the worship of God, and presented he fore him 
 a dark emblem of long desolations, in after ages, when 
 the "holy city should be trodden mider foot of the 
 Gentiles, forty and two prophetic months."! The 
 calamities then endured and those disclosed to him in 
 the visions of God, were subjects of his solemn medita- 
 tion, anxious inquiry, deep humihation, and fervent 
 prayers. 
 
 His investigations were not in vain; his prayers were 
 not unanswered. And when he discovered ' by books,' 
 that the end of the Babylonish captivity was near, he 
 was consoled, in relation to distant events, around which 
 prophecy had cast her mysterious mantle, by the kind 
 assurance that he should rest and stand in his " lot at 
 the end of those days." Dan. ix. 2, 3; xii. 13. 
 
 * For the import of the term sanctuary, and its pollutions, see the forego- 
 ing discourse. 
 
 t Rev. xi. 2, 3 ; xiii. 5, 7. 1260 years.
 
 THE SANCTUARY CLEANSED. 283 
 
 That the sanctuary means the church of God, or 
 visihle kingdom of our Lord Jesus Christ, on earth; 
 that the church has heen greatly corrupted in all ages, 
 by her own professed ministers and members; and that 
 her purification will take place at the time appointed 
 by Jehovah, are not now matters of discussion. The 
 text places before us plainly two subjects of inquiry. 
 
 I. What is implied in the declaration, "then shall 
 the sanctuary be cleansed?" 
 
 II. When shall this cleansing be accomplished? 
 
 I. What is imphed in the declaration, " then shall 
 the sanctuary be cleansed? 
 
 The inspired writers have cherished in the bosom of 
 the church an expectation, that at some period, remote 
 from their times, she shall enjoy a seiison of transcen- 
 dent purity, peace, and prosperity on earth. 
 
 Solomon, in his Song of Songs, makes this beautiful 
 and sublime inquiry concerning the church, — "Who is 
 she that looketh forth as the morning, fair as the moon, 
 clear as the sun, and terrible as an army with banners?" 
 Cant. vi. 10. And David had said before, speaking of 
 Messiah's kingdom, "There shall be a handful of corn 
 in the earth, upon the top of the mountains, the fruit 
 thereof shall shake like Lebanon: and they of the city 
 shall flourish like grass of the earth; his name shall 
 endure forever; his name shall be continued as long as 
 the sun: and men shall be blessed in him; all nations 
 shall call him blessed." Ps. Ixxii. 16, 17. 
 
 The prophet Isaiah closes a touching description of 
 the triumphs of the church, with this remarkable decla- 
 ration: "Moreover, the light of the moon shall be as 
 the light of the sun, and the light of the sun shall be 
 sevenfold, as the light of seven days, in the day that the
 
 284 ORIGINAL SERMONS. 
 
 Lord Lindeth up the breach of his people, and healetJi 
 the stroke of their wound." Isa. xxx. 26. 
 
 And again, speaking of the villany^ and iniquity^ and 
 hypocrisy^ and "error against the Lord," which had 
 caused the land to be overrun with thorns and briers, 
 and the palaces to be forsaken, he declared that this 
 state of things should continue "until the Spirit be 
 poured upon us from on high, and the wilderness be a 
 fruitful field, and the fruitful field be counted for a 
 forest; then judgment shall dwell in the wilderness, 
 and righteousness remain in the fruitful field. And the 
 work of righteousness shall be peace, and the effect of 
 righteousness quietness and assurance forever." Isa. 
 xxxii. 15, 16, 17. And when it is foretold that venom- 
 ous animals shall become harmless, and domestic cattle 
 lie down in safety with beasts of prey, the delightful 
 picture o^ peace receives the finishing touch of the divine 
 pencil with this inimitable delineation: "They shall 
 not hurt nor destroy in all my holy mountain; for the 
 eaiih shall be full of the knowledge of the Lord, as the 
 waters cover the sea." Isa. xi. 9. And the Lord said 
 by the prophet Malachi, "From the rising of the sun 
 even to the going down of the same, my name shall be 
 great among the Gentiles; and in every place incense 
 shall be offered unto my name, and a pure offering: for 
 my name shall be great among the heathen; saith the 
 Lord of Hosts." Mai. i. 11. 
 
 We are also tauglit to expect this time of blessedness, 
 in the kingdom of our Lord, after the cleansing of the 
 sanctuary. Nebuchadnezzar's dream, embracing the 
 existence, duration, and destruction of a great, bright, 
 and terrible image, commenced with the head of gold, 
 and ended with the stone cut out of the mountain, with-
 
 THE SANCTUARY CLEANSED. 285 
 
 out hands, which became a great mountain, and filled 
 the whole earth — meaning a kingdom set up hj the 
 God of heaven, which should triumph over all opposi- 
 tion, and stand forever. Dan. ii. Daniel's vision of 
 the four beasts and little horn ends in the people of the 
 saints of the Most High possessing this kingdom. Dan. 
 vii. 27. His vision of '"the scripture of truth," 
 including the overthrow of Persia, Greece, Egypt, and 
 Syria, and the hopeless, helpless end of the ^'wilful 
 king,'^ — explained by some to mean Napoleon, ends in 
 the time of blessedness. [See Coopers Crisis, and 
 Dan. X. 21; xi. 36 — 45; xii. 12.] 
 
 The vision of the ram and he-goat ends in the 
 cleansing of the Sanctuary. Dan. vili. All these visions 
 direct the eye of faith down through the vista of time, 
 to one happy, grand, and glorious result — '• The con- 
 version OF the world." 
 
 The prophecies of Ezekiel respecting the judgments 
 of God upon Gog, terminate in this consolation: "Nei- 
 ther will I hide my face any more from them ; for I 
 have poured out my spirit upon the house of Israel, 
 saith the Lord God." Eze. xxxix. 29. 
 
 Joel finishes his description of the return of the 
 Je^s and the gathering of all nations, with this inte- 
 resting assurance: ''So shall ye know that I am the 
 Lord j-our God, dwelling in Zion, my holy mountain; 
 then shall Jerusalem be holy, and there shall no stran- 
 gers pass through her any m.ore." Joel iii. IT. And 
 Zechariah closes his prediction of God's judgments 
 upon them, who oppose his people, with this cheering 
 assurance: '-In that day there shall be upon the bells 
 of the horses. Holiness unto the Lord, and the pots 
 
 in the Lord's house shall be like the bowls before the 
 
 24=^
 
 286 ORIGINAL SER3I0NS. 
 
 altar. Yea, every pot in Jerusalem and Judah shall 
 be holiness unto the Lord of Hosts ^ and in that day there 
 shall he no more the Canaanitc in the house of the 
 Lord of Hosts." Zech. xiv. 20, 21. 
 
 That this period of predicted glory to the church, is 
 yet future; that many believe it will never come; that 
 the sanctuary was greatly polluted in the days of the 
 prophets, of Christ, and of his apostles; that corruptions 
 have been multiplied and greatly increased, by the 
 "Mystery of iniquity," wdiich then began to work, 
 (2 Tim. ii. 7.;) and that "errors against the Lord"''' are 
 rapidly spreading at the present hour; are facts unde- 
 nied and undeniable. But what said the second Eli- 
 jah concerning him wlio must increase, until his 
 dominion shall be from sea to sea, and from the river to 
 the ends of the earth?" John iii. 30; Zech. Ix. 10. 
 "He that cometh after me is mightier than I; whose 
 fan is in his hand, and he will thoroughly purge his 
 floor, and gather his wheat into the garner; but he will 
 burn up the chaff with unquenchable fire." Mat. iii. 
 11, 12. And what said the Master himself? "The 
 Son of Man shall send forth his angels, and they shall 
 gather out of his kingdom all things that offend, and 
 them v/hich do iniquity; and shall cast them into a fur- 
 nace of lire; there shall be wailing and gnashing of 
 teeth. Then shall the righteo'us shine forth as the sun 
 in the kingdom of their Father. Who hath ears to 
 hear let him hear." Mat. xiii. 41, 42, 43. This means, 
 as Christ tells us, "the end of the world," and no doubt 
 includes the grand and public separation of the wicked 
 from the righteous, at the day of Judgment; yet it cer- 
 tainly does not exclude that predicted purifying process 
 by which the church shall gain a righteous triumph
 
 THE SANCTUARY CLEANSED. 287 
 
 over the wh<>]e earth: and it affords W5 a clue, by which 
 we may arrive at a correct solution of the question 
 before us. I say then, the cleansing of the sanctuary 
 means the removal, from Christ's kingdom, of all things 
 that offend. I am not here speaking of the conversion 
 of the Jews, nor of the '-fulness of the Gentiles," nor 
 of the destruction of Mahometans, nor of the ruin of 
 infidels. I am speaking of the purification of the visi- 
 ble church of God; of those, and those onli/^ who in 
 some way belong to that great visible, mixed, diversi- 
 fied society, denominated Christian — the Christian 
 world — the chu^xh catholic. This is the sanctuary pol- 
 luted* This must be cleansed before the day of 
 blesssedness. 
 
 1. The Ministry must be purified. 
 
 The ministers of religion have been the first and 
 most efiicient agents in corrupting the church: and they 
 must be the first subjects of reformation. Jeliovah of 
 hosts said hj his servant Malachi, ''Tlie Lord shall 
 suddenly come to his temple! But who may abide the 
 day of his coming? and who shall stand when he ap- 
 peareth? for he is like a refiner's fire, and like fuller's 
 soap. And he shall sit as a refiner and purifier of 
 silver: and he shaW purifi/ the sons of LE^-I,'* — the ap- 
 pointed ministers of the sanctuary; ''and purge them, as 
 gold and silver, that the}" may offer unto the Lord an of- 
 fering in righteousness." Mai. iii. 1 — 3. [See Pool 
 and Scott on this passage.] This fiery trial shall burn up 
 those who corrupt the word and worship of God, and 
 thoroughly purify such as are called of God to minister 
 immediately in the services of the Christian church. 
 The}' shall be vessels of honor, purified indeed for holy 
 employments, offering '• unto the Lord an oflfering in
 
 288 OniGINAL SKRMONS. 
 
 righteousness; who can say in truth, "We are not as 
 MANY who corrupt the word of God; hut as of sincerity, 
 but as of God, speak we in Christ." 2 Cor. ii. 17. 
 No doubt there have been some "good men and /ntc," 
 in every period of the church. But the number has 
 hitherto been small, compared with the "many who 
 corrupt the word of God." If the church was preserved 
 by the salt and directed by the light of grace, when she 
 had but ONE true prophet^ and 'only seven thousand true 
 worshippers^ what will be her increase and blessedness 
 when her multiplied ministers shall all offer instruction, 
 prayer, praise, and alms, in truth, purity, righteousness, 
 and peace? Then shall be fulfilled that which was 
 spoken by Isaiah, " And they shall build the old wastes, 
 
 they shall raise up the former desolations. Ye 
 
 shall be named the priests of the Lord, men shall call 
 you the niinisters of our God." Isa. Ixi. 4 — 6. 
 
 Then shall be sung in Zion, this song; "We will go 
 into his tabernacles; we will worship at his footstool. 
 Arise, O Lord, into thy rest; thou,, and the ark of thy 
 strength; let thy priests be clothed with righteousness, 
 and let thy saints shout for joy." Ps. cxxxii. 7 — 9. 
 
 As the zcorcls of the fure arc pleasant^ and when fitly 
 spoken, are like apples of gold in pictures of silver, we 
 may confidently expect that, in the cleansing of the 
 sanctuary, the Lord will fulfil to his Church that which 
 he promised by his servant Zephaniah: "I will turn to 
 the people a pure language, that they may all call upon 
 the name of the Lord, to serve him with one consent." 
 Zeph. iii. 9. What a delightful and splendid exhibi- 
 tion shall be made in the sanctuary when "a live coal 
 from the altar" shall be laid upon every mouth, and it 
 shall be said to every minister of reconciliation, "Lo,
 
 THE SANCTUARY CLEANSED. 289 
 
 this hath touched thy Hps; and thine iniquity is taken 
 away, and thy sin is purged!" Is. vi. 6, 7. Zion's 
 watchmen shall no longer be hlind^ nor dumb, nor 
 greedy; no shepherds shall remain in her that cannot 
 understand. Their feet shall be beautiful upon the 
 mountains, because they publish salvation. They shall 
 lift up the voice; with the voice together shall they sing; 
 for they shall see eye to eye, when the Lord shall 
 bring again Zion." Is. Ivi. 10, II. Com. ch. lii. 7, 8. 
 As every vessel in the Lord's house and every pot in 
 Jerusalem and Judah shall be holy, (Zech. xiv. 20, 21,) 
 so all who minister in holy things shall be holy — " a 
 holy priesthood, to offer up spiritual sacrifices, accepta- 
 ble to God by Jesus Christ. 1 Pet. ii. 5. 
 
 2. The Church shall be purified in her Arti- 
 cles OP Faith. 
 
 When the sons of Levi are purified, all radical errors 
 must be blotted out from church creeds. When there 
 is one Lord and his name One, acknowledged and obey- 
 ed by all who " minister and seiDc the altar^'' there 
 must be one system of faith and one mode of Christian 
 administration. Where this " one faitK^ is now to be 
 found among church creeds which shall stand the fiery 
 trial of purgation, and bo subject to the fewest razures, 
 it is not my prerogative to decide. I have identified 
 my name and interests with a defined and published 
 system, by which I must stand or fall. I feel confident 
 that if I have embraced and taught a system not sus- 
 tained by the word of God, I am utterly undone. Until 
 I can see a better way, I must honestly pursue that which 
 I have chosen, should it land me in perdition. I know 
 "there is a way which seemeth right unto a man, but 
 the end thereof is the ways of death." Prov. xiv. 12,
 
 290 
 
 ORIGINAL SERMONS. 
 
 xvi. 25. And I know also that a system given by "in- 
 spiration of God," to which none can add, from which 
 none can take away, with impunity — a system made 
 -profilahh for doctrine, reproof, correction, and instruc- 
 tion in righteousness — a system designed by infmite 
 wisdom to make the man of God perfect, thoroughly 
 furnished unto all good works, cannot possibly contain 
 adverse schemes of doctrine and contrarieties in modes 
 of worship, ordinances, and discipline. Men may call 
 it liberality, or charity, or what name they please, to 
 suppose that all doctrinal theories and practical admin- 
 istrations under the Christian name, are alike safe, pro- 
 vided their votaries be sincere; but, in the end, they 
 will find multitudes destroyed by deriving hope from 
 felse systems and vain theories. Can it be possible that 
 Protestants and Papists, Trinitarians and Unitarians, 
 all varieties of Presbyterians and Congregationalists, 
 High and Low Churchmen and Episcopalians, all kinds 
 of Methodists and the endless grades of Baptists, can all 
 stand, when the sanctuary shall be cleansed? Without 
 stopping now to name hundreds of sects, whose systems 
 are more absurd, and some of them more impious, than 
 any I have mentioned, I ask emphatically can any two 
 of the whole number stand, when " every thing that 
 offends" shall be removed from the sanctuary? particu- 
 larly when a corrupt ministry and all false creeds are 
 utterly destroyed? No, no! is the only consistent an- 
 swer to this question. How solemn is the thought that 
 He whose yau is in his hands " will thoroughly purge his 
 floor!" 
 
 3. Every church 3iember will know, love, and 
 obey the truth. 
 
 When the Sanctuary is cleansed, the ministry of
 
 THE SANCTUARY CLEANSED. 291 
 
 reconciliation being all "pastors after God's own 
 heart," all feeding his flock with knowledge and under- 
 standing — all feilse articles of faith being expunged, 
 and all erroneous modes of worship abandoned — a cor- 
 responding improvement must take place in the visible 
 holiness of Zion's citizens. It is written, " I will make 
 thy ofiicers peace, and thine exactors righteousness. 
 Violence shall no more be heard in thy land, wasting 
 nor destruction within thy borders; but thou shalt call 
 
 thy walls salvation and thy gates praise Thy people 
 
 also shall be all righteous, ''''^^ Our attention is called to 
 this delightful prospect by a prefatory announcement, 
 no less cheering. "The Redeemer shall come to Zion, 
 and to them that turn from transgression in Jacob, saith 
 the Lord. As for me, this is my covenant v»dth them, 
 saith the Lord ; my Spirit which is upon thee and my 
 words which I have put in thy mouth, shall not depart 
 out of thy mouth, nor out of the mouth of thy seed; nor 
 out of the mouth of thy seed's seed, saith the Lord, from 
 henceforth and forever." Isa. lix. 20, 2L And the 
 prediction closes with this divine consolation — " Thy 
 people shall be all righteous; they shall inherit the land 
 forever, the 'branch of my planting, the work of biy 
 HANDS, that I MAY BE GLORIFIED. A little One shall 
 become a thousand, and a small one a strong nation: 
 I the Lord will hasten it in his time."t The proof texts 
 
 * Isa. Ix. 17 — 22. If this prediction relates to the restoration of the 
 Jews and the salvation of the Gentiles; still it proves the point before us, 
 that the church must be pure and peaceable, greall}' improved in practical 
 piety, when the Sanctuary is cleansed. Read the 60th chapter through 
 and see. 
 
 t Isa. Ix. 21, 22. Compare chap. iv. and lii. 1. on the blessedness of 
 Christ's kingdom. There will then be no dispute about who does the work.
 
 292 ORIGINAL SERMONS. 
 
 on this animating subject are numerous; but 1 sball ad- 
 duce only one or two more. Paul tells us that " Christ 
 loved the church and gave himself for it, that he might 
 sanctify and cleanse it with the washing of water by 
 the word, that he might present it to himself, a glorious 
 church, not having a spot or wrinkle, or any such 
 thing; but that it should be holy and without blemish." 
 Eph. V. 25 — 27. And Peter says, to the church— 
 " Ye are a chosen generation, a royal priesthood, a holy 
 nation^ a peculiar people, that ye should show forth the 
 praises of him who hath called you out of darkness into 
 his marvellou s light." 1 Pet. ii. 9. From these and 
 similar passages, we may confidently expect, that, when 
 the sanctuary is cleansed^ and the people are all righteous^ 
 and all knoio the Lord, " from the least of them unto the 
 greatest of them" the church will do whatsoever she 
 hath " learned and received, and heard, and seen" by 
 the purified ministry of reconciliation, and that whatso- 
 ever things are true, honest, just, pure, lovely, and of 
 good report, will be themes of meditation, topics of dis- 
 course, and matters of practice, throughout the whole 
 church."^ 
 
 4. Whilst the purifying process is advancing, and shortly 
 before the rvork is completed, we are taught to expect a day 
 
 OF UNCOMMON TROUBLE ! 
 
 Before Isaiah was permitted to dip the pencil of 
 peace in the rainbow of mercy, he was commanded to 
 brandish the forked lightnings and hurl the thunders of 
 heaven. " None calleth for justice nor pleadeth for 
 truth — they hatch cockatrice eggs and weave the spi- 
 ders webb — transgression is multiplied in lying against 
 
 * Jer. xxxi. 31—34. Com. Heb. viii. 11. and Phil. iv. 8, 9.
 
 THE SANCTUARY CLEAXSED. 293 
 
 the Lord and departing from our God — we stumble at 
 noon day as in the night — we roar like bears and mourn 
 sore like doves — and judgment is turned away back, 
 and justice standeth afar off, for truth is fallen in the 
 street and equity cannot enter, and he that departeth 
 from evil maketh himself a prey. And the Lord saw 
 it, and it displeased him that there was no judgment, 
 and he saw there was no man and wondered there was 
 no intercessor; therefore his arm brought salvation unto 
 him, and his righteousness it sustained him; for he put 
 on righteousness as a breastplate, and a helmit of sal- 
 vation upon his head; and he put on the garments of 
 VENGEANCE fov clothing, and was clad with zeal as a 
 cloak. According to their deeds, accordingly he will 
 repay, fury to his adversaries^ recojipense to his 
 enemies.'''' Isa. lix. 
 
 "When Jeremiah was led, by the Holy Ghost, with 
 joy to predict the latter day glory of Immanuel's king- 
 dom, he was required also to perform the painful duty 
 of declaring the righteous judgments of God. "And 
 their nobles shall be of themselves, and their governor 
 shall proceed from the midst of them and he shall ap- 
 proach unto me, saith the Lord; and ye shall be my 
 people, and I will be your God." But — "Behold! 
 the whirlwind of the Lord goeth forth with fury^ a con- 
 tinued ^\lll^l.^\YSI>\ 'it shall fall with pain upon the head 
 of the wicked. The fierce anger of the Lord shall not 
 return until he have done it, and until he have per- 
 formed the intents of his heart: in the latter days ye 
 shall consider it." Jer. xxx. 
 
 Zechariah has declared that in the period of the 
 church's prosperity, " The Lord shall be king over all 
 
 •25
 
 294 ORIGINAL SERMONS. 
 
 the earth. In that day there shall he one Lord and his 
 name one." But in the same hreath he denounced 
 the judgments of God, and predicted a da}' of unprece- 
 dented trouble. "And this shall be the plague where- 
 with the Lord will smite all the people, tliat have fought 
 against Jerusalem — their flesh shall consume away 
 while they stand upon their feet, and their eyes shall 
 consume away in their holes, and their tongue shall 
 consume away in their mouth. And it shall come to 
 pass in that day^ that a great tumult from the Lord shall 
 be among them." Zech. xiv. 
 
 When Malachi foretold the purification of the ministry 
 and the pleasant offering of God's people " in righteous- 
 ness," he recorded also Jehovah's declaration of judg- 
 ment. " And I will come near to you to judgment; and 
 I will be a swift witness against the sorceress and against 
 the adulteress, and against false swearers, and against 
 those that oppress the hireling in his wages, the widow, 
 and the fatherless, and that turn away the stranger from 
 his right, and fear not me, saith the Lord of hosts." 
 " For behold, the day cometh that shall burn as an 
 oven; and all the proud, yea, and all that do wickedly 
 shall be as stubble, and the day that cometh shall burn 
 them up, saith the Lord of hosts, that it shall leave them 
 neither root nor branch." Mai. iii. 5. iv. L 
 
 Our blessed Lord having predicted the destruction 
 of Jerusalem and the dispersion of the Jews among all 
 nations, (Luke xxi. 20 — 24,) carried the minds of his 
 disciples forward to a day of his "pozucr and great 
 GLORY." In this connexion he told them of " distress 
 of nations" upon the earth, " with perplexity, the sea 
 and the waves roaring, men's hearts failing them for
 
 THE SANCTUARY CLEANSED. 295 
 
 fear, for the powers of heaven shall be shaken;" and he 
 added, '' Verily I saj unto you, this generation shall not 
 pass away till all be fulfilled."* 
 
 The progeny or race of the Jews has been so won- 
 derfully preserved — ihey have not passed away^ notwith- 
 standing their dispersion has continued for nearly 
 eighteen hundred years. We believe that •• Heaven 
 and earth sliall pass away; but Christ's words shall not 
 pass away." 
 
 Since the destruction of the old world by water, 
 great calamities have taken place, dreadful evils have 
 been endured. They have been occasioned by wars, 
 famines, earthquakes, pestilences, and a few signal, 
 supernatural displays of divine vengeance. But all 
 these have been local, partial, and circumscribed, in 
 com.parison of the distresses which are predicted in con- 
 nexion vdth the cleansing of the sanctuary. These 
 will be unparalleled in extent and diversity, but short 
 in duration. 
 
 " Many shall be purified, and made white, and tried, 
 but the wicked shall do wickedly: and none of the 
 wicked shall understand; but the wise shall under- 
 stand." " Who is wise and he shall understand these 
 things? prudent, and he shall know them? for the ways 
 of the Lord are right, and the just shall walk in them: 
 But the transgressors shall fall therein." Dan. xii. 1. 
 10. and Hosea xiv. 9. I no^- proceed to enquire — 
 
 II. When shall the sanctuary be cleansed? 
 
 The time is specified in our text. " And he said unto 
 me until two thousand and three hundred days, then shall 
 the sanctuary be cleansed. 
 
 * Luke xxi. 25 — 33. Generation — Gr. genea; Lat. progenies; Eng* 
 progeny, or race.
 
 296 ORIGINAL SERMONS. 
 
 In an attempt to ascertain the beginning and end of 
 these prophetic cIgt/s, it is necessary to make a prophetic 
 computation, counting " a day for a year." Ezek. iv. 
 6. The period, then, is 2300 Jewish years, each year 
 containing 3G0 natural days, and of course the conclu- 
 sion of the calculation will differ from our dates just as 
 much as the Scripture date differs from the common or 
 vulgar chronology. Besides this long period of 2300 
 years, the visions of Daniel disclose two other periods 
 of time, which are very remarkable. " Seventy weeks" 
 or 490 years, (Dan. ix. 24.) and "a time and times 
 and the dividing of time," (Dan. vii. 25,) or 1260 
 3-ears. One week is 7 days, and 70 weeks are 7 times 
 70 days, make 490 days or years. "A time, and 
 times and half a tiD:ie," or "the dividing of time" is a 
 period of " a thousand two hundred and three score 
 days," that is, 1250 years. Rev. xii. compare the 6th 
 and 14th verses. This period is also called " forty 
 and two months." Com. Dan. xii. 7, with Rev. xii. 2. 
 Forty two months of thirty days each, Jewish time, are 
 42 times 30 — 1260 Jewish years. These two shorter 
 periods of " seventy weeks" (490 years) and " a time 
 and times and the dividing of time," (1260 years,) are, 
 as I shall show, comprehended in the long period of 
 " two thousand and tlu-ee hundred days" (years.) The 
 " seventy weeks" being the beginning, and the " time, 
 times and a half," the end, leaving a middle period of 
 550 years from the end of the 70 weeks, till the begin- 
 ning of the forty-two months — that is, as I understand 
 it, from the time of the calling of the Gentiles till the 
 commencement of the reign of Antichrist. If this be 
 correct, the downfall of Antichrist will be complete 
 when the sanctuary is cleansed.
 
 THE SANCTUARY CLEAKSED. 297 
 
 Having thus premised, or given my method of compu- 
 tation, I undertake to show — That Daniel's " 70 weeks" 
 is the beginning or first part of the " 2300 days," al- 
 lotted for cleansing the sanctuary; that Daniel's " time, 
 times, and a half*' is the last or concluding part of the 
 "2300 days;" that the "70 weeks" commenced 453 
 years before the birth of Christ and ended in A. D. 37; 
 that the " time, times, and dividing of time" or 1260 
 years began in A. D. 587 and shall end with the ter- 
 mination of the " 2300 davs" or years, in 1847.* 
 
 When the angel Gabriel explained this vision to 
 Daniel, he gave the following statement. " Seventy 
 weeks are determined upon thy people and upon thy 
 holy city, to finisli the transgression and make an end 
 of sins, and to make reconciliation for iniquity, and to 
 bring in everlasting righteousness, and to seal up the 
 vision and prophecy, and to annoint the Most Holy." 
 Dan. ix. 21. Whatever difficulty any may have found 
 in explaining this verse, all evangelical commentators 
 must agree in these points of interpretation; that witliin 
 490 years from a date not stated here, Messiah, the 
 Most Holy, should comc^ and by means of an effectual 
 offering for sin, supersede the legal sacrifices and ter- 
 minate tlie Jewish dispensation. " Thy people and thy 
 
 * It is not a lillle remarkable, that William C. Davis, of South Carolina, 
 Th. R. Robertson, of Indiana, and Wolf, the Jewish jMissionary, in calcu- 
 lating the limes specified in the Books of Dan. and Rev. all have fixed 
 the end of the ^300 days, in 1847. IMr. Davis, thought this would be the 
 "conimencLment of the Millennium V" Mr. Robertson viewed it as "the 
 downfall of the Pope;" and Mr. Wolf confidently expected "Christ's per- 
 sonal appearance in Jerusalem." How far these men were indebted to 
 each other, I cannot tell. I am indebted to them all — not for the expecta- 
 tions mentioned, but for pointing out a clue by which I can arrive at cer- 
 tainty as to the time of the cleansing of the sanctuary. 
 
 25*
 
 298 ORIGINAL SER3I0NS. 
 
 holy cHy^ must mean the Jewish church. " To finish the 
 ii'cmpgrcssion and make an end oj sin,^ or as Gabriel ex- 
 plained it, " to make rcconeiliation for iniquity and to bring 
 in cxcrlastirig righteousness^'^'' means the atonement of 
 the cross. " To seal np the vision and propheey'''' means 
 to accomplish and fulfil what was written in the law 
 and prophets concerning Messiah. ''To annoint the 
 Most Holy or Holy of Holies-^'' this was the name of the 
 Sanctuary or inner part of the temple, a pattern of 
 heaven, into which Christ entered when he had offered 
 himself a sacrifice for sin, and sprinkled the most holy, 
 place witli his own hlood. The name Most Holy, or 
 Holy of Holies is here properly given to Messiah, who 
 was greater than the Temple, because in him dwelt 
 the fulness of the Godhead, and God annointed him: 
 Christ is God's holy and annointed one. 
 
 Thus we plainly see that the " seventy weeks" were 
 to continue till the close of the Jewish dispensation and 
 no longer. 
 
 The angel having given this general statement, pro- 
 ceeded to particulars, and divided the 70 weeks into 
 three parts. " Know therefore and understand, from 
 the croins: forth of the commandment to restore and to 
 build (Heb. build again) Jerusalem, unto the Messiah 
 the Prince, seven weeks (49 years) and three score 
 AND TWO WEEKS, (434 ycars,) and cftcr 62 weeks shall 
 Messiah be cut off; and he shall confirm the covenant 
 with many,ybr (during) Ox\e aveek (7 years) and in the 
 midst (middle) of the week, he shall cause the sacrifice 
 and the oblation to cease," (Dan. ix. 25, 26, 27,) that 
 is, supersede the legal dispensation by the one offering 
 of himself on the cross. Let us note the specifications 
 of the angel in the order of time.
 
 THE SANCTUARY CLEANSED. 299 
 
 years. 
 
 Parti, ^a-entceet^, to build again Jerusalem, ... 49 
 
 " 2. Sixty-two M-eet*, till the public inaugiualion of Messiah, 434 
 " 3. One week, Messiah cut off ia the midst, ... 7 
 
 Total, Seventy weeks, 490 
 
 "We know that Jerusalem was buiJt again in 49 
 years, (seven weeks.) " the street and the wall," " even 
 in troublous times," as the angel said.* 
 
 Messiah was publicly inaugurated when he was 30 
 years old, (Luke iii. ^S.) 434 years (62 weeks) after the 
 rebuilding took place. 
 
 In the middle of the one week or last 7 years which 
 remained of the whole 70 weeks, Messiah was cut off 
 by the death of the cross. The last half of this week 
 was spent by the apostles and others in preaching the 
 gospel to the Jews only^ (Acts viii. 4. com. xi. 19.) who 
 were first converted to Christianity; and thus, by the 
 public ministry of Christ, during three years and a 
 half, by his death at that predicted period, and by the 
 preaching of the gospel to the Jews, the remainder of 
 the week, three years and a half, "beginning at Jeru- 
 salem," (Luke. xxiv. 47.) Messiah "confirmed the cove- 
 nant with inany\ for one wcek^'"' which evidently ended 
 in A. D. 37. This ended the Jewish dispensation, and 
 
 ^ Vide Ezra and Nehemiah. The Jews said 46 years, John xi. 20; but 
 they must, if they spoke accurately, have left out the years in which the 
 work was hindered by Artaxerxes, Ezra, iv. 21, 24. 
 
 t Acts. xxi. 20. Thou seest, brother, how many thousands of Jews 
 there are who believe. Gr. posai muriades; Lat. quot decern millia; Eng. 
 how many myriads or tens of thousands. Com. Acts ii. 41- — there were 
 added three thousand — iv. 4. Many of them that heard the word believed ; 
 and the number of the men was about five thousand, vi. 7 . And the word 
 of God increased, and the number of the disciples multiplied in Jerusalem 
 greatly ; and a great company of the priests were obedient to the faith.
 
 300 ORIGINAL SERMONS. 
 
 the gospel was preached to the Gentiles.* And then 
 followed Avhat was stated hy Gabriel, (Dan. ix. 26,27,) 
 the people of a prince should come for the destruction of 
 Jerusalem^ and bear down all before them, like a 
 deluge of waters; for unto the end desolations were 
 determined. 
 
 That the 70 weeks was the beginning of the 2300 
 days, is evident, 1st. Because the angel gave the ex- 
 planation of these weeks as a clue to the interpreta- 
 tion of the whole vision, which was to extend till the 
 cleansing of the sanctuary. 2. Because these 70 
 weeks or 490 years, closing three years and a half after 
 the death of Christ, must have commenced 453 years 
 before his birth; this, of course, included the Grecian 
 empire, next to the Persian, and a considerable part of 
 the Roman, which was in its glory in the time of our 
 Saviour, Augustus Cffisar being on the throne of the 
 empire. So that the design of introducing the 70 
 weeks was to designate the first part of the vision. 
 
 3. Because the angel considered both as one vision, 
 (Y. 26.) "And the vision of the evening and of the 
 morning, which was told, is true: v>^herefore shut thou 
 up the vision: for it shall be for many days." 
 
 Now, that "the time, times and a half," or 42 months, 
 making 1260 3^ears, was the end of the vision, is evident 
 from these facts: that the antichristian power, which 
 should arise after the ten kingdoms of the fourth beast, 
 should begin and end with this period of 1260 years; 
 that his dominion, at this appointed time, should be 
 consumed and destroyed; "and the kingdom and do- 
 
 * See the conversion of Saul to be the apostle of the Gentiles, Acts ix. 
 Peter preaching to Cornelius, Acts x; and the address of Paul and Barna- 
 bas to the Jews. Acts xiii. 46, 17.
 
 THE SANCTUARY CLEANSED. 301 
 
 minion and the greatness of the kingdom under the 
 whole heaven he given to the people of the saints of 
 the Most High," (Dan. vii. 23 — 27;) so that it is per- 
 fectly manifest that the end of Antichrist (whoever he 
 be) and the end of the cleansing of the sanctuary occur 
 at the same time. 
 
 Here then is the grand clue. 1. The whole vision 
 contains 2300 years. 2. It is impossible, by the most 
 accurate dates we have in history, to find the begin- 
 ning of those years, nor can we tell by our best chro- 
 nological tables, whether the "commandment," men- 
 tioned, "to build again Jerusalem," was the decree of 
 Cyrus, Darius, or Artaxerxes; all of which are recorded 
 by Ezra. Ezra i. 1 — 4; vi. 8^ — 12; vii. 11 — 15. But, 
 3. We have found tliat the 70 weeks or 490 years 
 ended A. D. 37. 4. We can now calculate exactly, 
 either backv/ard or forward, and so form an interme- 
 diate point, ascertain with mathematical exactness, 
 both the beginning and the end. 5. By this method 
 we find precisely the times of the rise and fall of Anti- 
 christ. 6. This will demonstrate that the sanctuary 
 shall be cleansed when Antichrist goes to perdition. 
 
 Now see the calculation. 
 
 Table I. years. 
 
 Daniel's 70 weeks, each 7 da^'s, a day for a year, 490 
 
 These ended A. D. 37 : Messiali being inaugurated A. D. 30 ; cut 
 off in the middle of the last week, A. D. SSs ; the gospel 
 preached to the Jews 3^ years — end the Jewish dispensation, 
 A. D. 37 
 
 Subtract 37 from 490 — leaves 453 
 
 before the Christian era; the time of the decree to build again 
 Jerusalem. 
 
 Subtract 453 from 2300, the whole time of the vision, and you 
 have the end A. D. 1847 
 
 From 1847, the end of the vision, subtract a "time, times and a 
 half," 1;:260, tiie period marked for the reign of Antichrist, and 
 you have the beginning of his reign, A. D. 587
 
 303 ORIGINAL SER3IONS« 
 
 Table II. 
 
 years* 
 From the first of the vision to the birth of Clirist, 453 
 
 From the birtli of C'hrist to tlie beginning of the reign of Antichrist, 587 
 Antichrist reigns 42 months, and falls, 12C0 
 
 These added make the whole time of the vision 2300 
 
 From the above tables, you see that "from the going 
 forth of the commandment to restore and to build Jeru- 
 salem," to the birth of Christ, were 453 years. From 
 the birth of Christ to the end of the Jewish dispensa- 
 tion and the calling of the Gentiles, were 37 years, 
 which closed Daniel's 70 weeks or 490 years. From 
 the birth of Christ to the beginning of the reign of 
 Antichrist, 587 years; from thence to his downfall^ 
 1260; which brings the overthrow of Antichrist and 
 the cleansing of the sanctuary to the same point of 
 time, A. D. 1847. This is according to the scripture 
 date, and may vary a year or two from the vulgar date; 
 but as it rests on the correct account of the Bible, it 
 inay be relied on as authentic. We must not con- 
 clude that the Bible has given us descriptions and num.- 
 bers for nothing. If any think that to calculate is 
 arrogant, let him look at the rfr//r/ fairly, and not hastily 
 suppose that things cannot be known because great 
 and good men have made mistakes. Daniel was 
 directed to "go his way and rest," (Dan, xii. 13;) but 
 before the 70 weeks expired, many anxiously expected 
 the Lord to come suddenly to his temple, (Mai. iii. 1 ;) 
 and when Messiah, in the tnidst of the last week^ by his 
 death, confirmed the covenant, and caused "the sacri- 
 fice and oblation to cease," the church had a clue by 
 which she might have calculated, with perfect preci- 
 sion, the time of the cleansing of the sanctuary, and 
 the rise and fall of Antichrist.
 
 THE SANCTUARY CLEANSED. 303 
 
 There is an obvious reason why the cleansing of the 
 sanctuary and the downfall of Antichrist form a syn- 
 chronism. We are not taught to look for Antichrist 
 out of the church, but in the churchy sitting in the temple 
 of God, 2 Thes. ii. 4. His distinguishing features 
 are hypocrisy^ tyranny^ idolatry^ and intolerance, Dan. 
 vii. 21. 25; Rev. xix. 20. This antichristian power 
 was to rise within the limits of the Roman empire, 
 after pagan Rome was taken out of the way, (Dan. 
 vii. 24; com. 2 Thes. ii. 7;) was to arise within the 
 church, with all "deceivableness of unrighteousness," 
 2 Thes. ii. 10;) and was to fix the seat of ecclesiastical 
 domination in the city of Rome. Rev. xvii. 9. 18, 
 and Hurd on the prophecies. Sec. vii. viii. Boston 
 ed., 1809. 
 
 We know that such a power did arise. After the 
 downfall of the Western Empire, the Bishop of Rome 
 reared his head, and amidst the ruins of that mighty 
 power, found means to advance himself into the sove- 
 reignty of Rome, and of the Christian world; fixing his 
 residence, not in the "chair of St. Peter,*' but in the 
 very seat and throne of the Cagsars. 
 
 The papal power rose to its height in the 11th cen- 
 tury, when Berengarius, a man of note, called the 
 Church of Rome the seat of Satan, cin apocalyptic name 
 of Antichrist. In the preceding century, Arnulphus, 
 Bishop of Orleans, speaking of John XY., who then 
 governed the church of Rome, appealed to the whole 
 council in these words: "What think ye, Rev. Fathers, 
 of this man, seated on a lofty throne, and shining in 
 purple and gold? Whom do ye account him to be? 
 Surely, if destitute of charity, and puffed up with the 
 pride of science only, he is Antichrist, sitting in the
 
 304 ORIGINAL SERMONS. 
 
 temple of God, and showing himself that he is God.'' 
 Pascal II. sat upon the papal throne, in the beginning 
 of the 12th century; at which time the marks of Anti- 
 christ w^ere so visible, that St. Bernard, the most emi- 
 nent person of that age, said, that " The beast of the 
 apocalypse had seated himseli' in the chair of St. 
 Peter.''* 
 
 You all know the opinions of the Reformers on this 
 subject; and you all must see, that as Antichrist took 
 his rise and has continued his domination in the church, 
 pretending to be the successor of Peter, and the Vicar 
 of Christ, the cleaiising of the sanctuary is not accom- 
 plished till the downfall of Antichrist is complete. 
 This long looked-for period is just at hand. This 
 event, so long the subject of prophecy and promise, of 
 prayer and expectation, must take place within a period 
 less than twenty years.! I make allow^ance for the 
 difference betw^een the Bible dates and the vulgar 
 dates. 
 
 And now, with godly fear, and an unshaken faith in 
 the scriptures of truth, I say, in the name of Christ, to 
 the church, watch and trvy, lest that day come upon 
 you as a snare. Luke xxi. 31 — 3G. 
 
 Some will say, "the time is too short. There is too 
 much yet to be done before the sanctuary is cleansed. 
 Popery, with all its errors, superstitions, impieties, and 
 horrors,tobe destroyed! Intemperance, Sabbath-break- 
 
 * Hurd, pp. 184, 185. St. Bernard was under a mistake. Peter was 
 never at Rome. See an unanswered and unanswerable argument on this 
 point, published in the Pandect, vol. i. 1828 — 9. See also Paul's epistle 
 to the Romans, ch. xvi,, in which he sends his love to every body but Peter. 
 If Peter had been Bishop of Rome, would Paul have overlooked him? 
 
 1 14 years, if the Bible date and the vulgar date agreed.
 
 " THE SANCTUARY CLEA^fSED. 305 
 
 ing, slavery, freemasonry, idolatry, war, and all erro- 
 neous creeds to be eradicated and blotted from the 
 church of God! Oh! it cannot be done in twenty, no, 
 not in fifty years!" No, my brethren, if these were 
 works for man to accomplish, it could never be done. 
 But Jehovah has said, " I the Lord will hasten it in his 
 time.*' Isa. Ix. 21, 22. '"Is anything too hard for 
 the Lord?'' Gen. xviii. 14. Remember that haughty 
 unbeliever who fell in the gate of Samaria ! 2 Kings 
 vii. 2. 17. 20. Behold! See! Shall not the church 
 of Jesus Christ be suddenly surprised with his fiery 
 indisrnation against his enemies, and the smiles of his 
 countenance on all his friends! But I must remind 
 you that the angel discovered to Daniel two other 
 periods after the cleansing of the sanctuary, of great 
 importance to the church. The fii'st is 1290 days or 
 years from the time that "the abomination that maketh 
 desolate shall be set up," and the second period is 1335 
 davs or vears from the same time. Dan. xii. 11, 12. 
 We know that '*the abomination of desolation spoken 
 of by Daniel the propliet," was the power of Rome, 
 pagan, when Jerusalem was compassed with armies, 
 (Mat. xxiv. 15, !Mark xiii. 14; compare Luke xxi. 20,) 
 in the siege and destruction of that devoted city by 
 Titus. But we know also that invasion and desolation 
 was but an emblem of the power of Rome papal, "wear- 
 ing out the saints, given into his hand, a time, times, 
 and the dividing of time," during which period of three 
 years and a half, io-^iy and two montlis, or 12G0 years, 
 "Jerusalem should be trodden under foot of the Gen- 
 tiles." It is plain then that these two periods both 
 begin with the commencement of the reign of Anti- 
 christ. The first extends beyond the time of the 
 
 26
 
 306 ORIGINAL SERMONS# 
 
 cleansing of the sanctuary, 30 years; the second extends 
 beyond these, 45 years more. These two periods 
 together make 75 years, which, added to the 1847, the 
 time when the sanctuary shall be cleansed, carries us 
 down to the year 192'2, for the day of blessedness, or 
 rather the dawn of the Sabbatical thousand years of 
 the world; the sunrise of which,, as I anticipate, will be 
 at the close of 6000 years from the creation, and two 
 thousand after the birth of Christ. My expectation is 
 founded on the present calculation and the scriptural 
 use of the number seven. Be this as it may, the two 
 periods of 30 years and 45 years, after the cleansing of 
 the sanctuary, are fully sufficient for the conversion of 
 the world, Jews and Gentiles; and this must be evident 
 to all who consider what changes have taken place in 
 the last thirty years.* It is evident the world cannot 
 be converted to God till the sanctuary is cleansed, 
 (John xvii. 21. 23,) and then the progress of the gospel 
 will be attended with very signal and rapid effects. 
 Its light and truth will go forth conquering and to con- 
 quer. Papists, infidels, Jews, and nominal Christians 
 must all yield to its divine energy, or be broken in 
 pieces, like a potter's vessel. All churches that are 
 radically wrong shall tumble to ruin. All founded on 
 bigotry shall be lost in disgrace. All having combusti- 
 ble matter mingled with truth shall be purged as by 
 
 * The calculation is thus made : years. 
 
 Reign of Antichrist is _ _ - . logQ 
 
 Which deduct from 1290, (Dan. xii. 11,) and 3'ou leave - 30 
 
 for the conversion of the Jews. 
 
 Again, take 1090 from 1.33;"), and you leave - - 45 
 
 for the "fulness of the Gentiles," and the dawn of the brighter time of 
 
 blessedness. "Blessed is he that waiteth and cometh to the 1335 days." 
 
 D?in, xii, 12.
 
 THE SANCTUARY CLEANSED. 307 
 
 fire, and perhaps the very best shall have some parts of 
 their venerated creeds crossed and condemned! All 
 nominal Christians must turn to God, or be suddenly 
 destroyed by Jehovah's vengeance! 
 
 Who among us is prepared for the signal displays of 
 the divine power and glory? " Gird up now thy loins;" 
 "prepare to meet thy God, O Israel." Sleep not, but 
 watch. Do you not feel the tremendous earthquake 
 which now shakes the whole world? Is not every 
 political, every ecclesiastical community shaken to its 
 centre? Is not truth fallen in the streets and equity 
 cannot enter? Do you not see the drying up of the 
 great river Euphrates — the Ottoman empire? Floods, 
 fires, tornadoes, famines, earthquakes, in divers places; 
 the pestilence, walking in darkness; the destruction, 
 wasting at noon-day, have all spoken, and still speak, 
 in the ears of this generation! 
 
 What is our duty as Christians in this solemn crisis? 
 If we would avert from our country and from our be- 
 loved Zion, those judgments which are coming on the 
 earth; if we w^ould secure the divine favor and protec- 
 tion in the time of unprecedented trouble, already com- 
 menced; let us wdth unabated zeal protest^ solemnly 
 protest against the corruption of the church and the im- 
 pieties of the state. Let us fortify ourselves against 
 the insidious attempts which are artfully made to ren- 
 der error plausible, by an improved spirit and amended 
 character. Let us remove to a greater distance and 
 show more decidedly by our conduct, that we have 
 come out and are separate from those who corrupt the 
 word of God, and from those also who use their political 
 power to promote the desecration of Christian institu- 
 tions, and elevate to honor and influence the ministers
 
 308 ORIGINAL SER3IONS. 
 
 of Anticlirist. Let us more diligently disseminate at 
 home and abroad the Oracles of God. Let us strive to 
 enlighten and instruct mankind in the truth of the 
 Gospel by a form of sound words. Let us spread around 
 us the principles and blessings of genuine liberty, by 
 moderating the violence of political animosities, and of 
 religious dissentions; by breaking every yoke and let- 
 ting the oppressed go free; by increasing our efforts in 
 the cause of injured humanity, till we have purged avray 
 the foulest blot re maining on our national honor and 
 Christian character. Let us permit and teach the de- 
 graded and demoralized slave to rejoice in the privi- 
 leges of a freeman and a Christian. Let us put away 
 all our iniquities, act up to our Christian principles, 
 being instant, constant, and fervent in prayer for the 
 church of God, her purity, peace, and prosperity, and 
 for our beloved country, that she may not be swept 
 away in the day of God's vengeance. 
 
 Let us wait in expectation of the approaching day 
 of our Lord, that it may be said of us, " Because thou 
 hast made the Most High thy habitation, there shall no 
 evil befall the e'"^ — "in the shadow of his wings shall be 
 thy refuge, until these calamities be overpast."t 
 
 P. S. The substance of this sermon was delivered in the 1st Presbyterian 
 Church in Cincinnati, in the summer of 1828. It was repeated in three 
 churches in Philadelphia, twice by request, in 1831. It has since been 
 preached, by request, in Wheeling and Louisville. A request was made 
 nvo years ago for its publication ; but the^uthor had no time then to prepare 
 it for the press, having delivered it from short notes. He now has written 
 it out— and he gives it to the Church with his fervent prayers, that those 
 
 * Psalm xci. 9, 10. The Security of the Godly., 
 
 + Psalm Ivii. 1—11. A psalm of David when he fled from Saul.
 
 THE SANCTUARY CLEANSED. 309 
 
 who read may understand. The uninspired authors to whom he is indebted 
 are Mede, Hurd, E. Cooper, W. C. Davis, Th. R. Robertson, and J. Wolf. 
 
 If there be any thing incorrect in this discourse, the grateful acknowledg- 
 ments of the writer shall be tendered to any one, who, in a proper manner, 
 will point out his mistakes. 
 
 It is proper to apprise our patrons, that in regard to subjects and the manner 
 of discussing them, there has been no concert among those, who have fur- 
 nished sermons for this little volume. Thus it is evident, that without con- 
 ference or correspondence, or even personal acquaintance, there are minis- 
 ters in the Presbyterian Church, who can and do speak the same things — 
 who can and do speak the language of the true reformers in all ages. May 
 the Lord increase their number, purity, piety, zeal, and success, till " the 
 light of the Moon shall be as the light of the Sun, and the light of the Sun as 
 seven days, in the day that the Lord bindeth up the breach of his people, 
 and healeth the stroke of their wound." Isa. xxx. 26. 
 
 THE END. 
 
 }
 
 APOLOGY. 
 
 Our patrons had reason to expect in this volume, a greater number of 
 sermons from the pen of Dr. Wilson. The publishers have inserted all 
 which he has been able to furnish, in the midst of his numerous and pressing 
 obligations, and it has been highly gratifying both to him and them, that 
 so rich a variety of important discourses have been received from other 
 quarters to till up the vacant places. 
 
 In looking over the index, our subscribers may perhaps feel disappointed ; 
 but if they will read the book through, they will bless God, that, by this disap- 
 pointment, a reproach is wiped away from the church: for it has been a cur- 
 rent remark that "no two men agree;" but here are a greater number 
 than was requisite' fc^i^e safety of Sodom, (Isa. i. 9,) who "speak and mind 
 the same things," and whether the things they speak be truth^ they, whose 
 duty it is to " tiy the spirits," must judge. The reader will be so kind as 
 to correct the following errors of the press: 
 
 P. 270, line 2 from bottom, for Raronian, read Racovian; p. 275, 10th 
 line from top, for earnest, read honest; p. 280, bottom line, for thein 
 read its. 
 
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