b'W 4518 \nPS \nDopy 1 \n\n\n\n*J?2* \n\n\n\n\n^r^?z. ^~ ^7 /^ \n\n\n\n\n\n\nLIBRARY OF CONGRESS. \n\n\n\nShell\'..!, f"^. 4 \n\n\n\nUNITED STATES OF AMERICA. \n\n\n\n>N, \n\n\n\nTHE SAINT \n\n\n\nAND \n\n\n\nTHE SINNER. \n\n\n\nBY THE \nEev. WILLIAM S. PLUMER, D.D. \n\n\n\nPHILADELPHIA: \n\n\n\nPRESBYTERIAN BOARD OF PUBLICATION, \n\n\n\n\n\n\n6\\\xc2\xb0 \n\n\n\nv> \n\n\n\nEntered according to the Act of Congress in the year 1849 3 \n\nBy Alexander W. Mitchell, M. D. \n\nIn the office of the Clerk of the District Court for the \nEastern District of Pennsylvania. \n\n\n\nTHE SAINT AND THE SINNER. \n\n\n\nThe Bible never confounds the right- \neous and the wicked. It never des- \ncribes a man in doubtful terms. It \nnever puts light for darkness, nor dark- \nness for light. If God is true, the saint \nand the sinner are unlike. Every man \nis either just or unjust, a child of God \nor a child of the devil. To be both or \nto be neither is impossible. In God\'s \nkingdom there is no neutrality. Every \nman is a friend or a foe, a child or an \nalien, an heir of God or an heir of per- \nditiom Every man is now going, as \nrapidly as time can carry him, towards \n\n\n\n4 THE SAINT \n\nheaven or towards hell. Nor will it \nbe long before he reaches the end of \nhis journey, and begins the hallelujahs \nof heaven, or the wailings of despair. \nThe stamp of eternity and the seal of \nimmutability will soon be put on every \nsoul. Then he who is holy, shall be \nholy still ; and he who is filthy, shall \nbe filthy still. \n\n" To which class do I belong?" is a \nmomentous question, fit to be asked by \nevery man. \n\nIt is readily admitted that no man is \nas good or bad as he will be in a future \nstate. No Christian is yet perfect; \nnor is sin yet finished. In the Chris- \ntian are the remains of "the old man" \nwith his sinful lusts and habits. In \nthe sinner are the remains of con- \nscience, natural affection, and the ef- \nfects of some good education. But the \nelements of their characters, are as dif- \nferent as gold and dross, as wheat and \nchaff, as sheep and goats. One is a \n\n\n\nAND THE SINNER. 5 \n\nsaint. The other is a sinner. One \nloves what the other hates, and hates \nwhat the other loves. One rejoices in \nwhat the other weeps over, and weeps \nover what the other rejoices in. In the \nelements of moral character there is a \nperfect contrast. Heaven and hell are \nnot more unlike. \n\nIt is admitted that there are seeming \ncontradictions in the Christian. Many- \nthings are true of him, which seem \nabsurd to men w T ho have no spiritual \ndiscernment. But no good man is \nashamed of these things. Many of \nthem are the glory of religion. " Wis- \ndom is justified of her children." To \ngive up all that seems mysterious to a \ncarnal mind would be a surrender of \nthe essence of saving truth. Men count \nmany things weak and foolish, which \nare above all price. "The weakness \nof God is stronger than men, and the \nfoolishness of God is wiser than men." \n1* \n\n\n\n6 CHARACTER OF \n\nLet us look at each character by \nitself. \n\nTHE SAINT. \n\nHe lives as seeing a God, who is and \never shall be invisible. He believes in \na being whom no man has seen, or can \nsee and live. He believes that there is \none, and but one God; yet he believes \nthere are three persons or distinctions \nin his nature, by which he subsists as \nFather, Son, and Holy Ghost. Yet he \nbelieves the Father to be no older than \nthe Son, but both to be eternal. He \nbelieves the Spirit, who proceeds from \nthe Father and the Son, to be eternal \nalso ; and all three persons to be equal in \npowder and glory, and the same in sub- \nstance or essence. So that there are \nthree persons in one nature. As to the \nLord Jesus Christ, he believes that He \nhas two natures in one person for ever, \nand yet without mixture. He believes \nthat He was the maker of his own \n\n\n\nTHE SAINT. 7 \n\nmother, and that his mother was a vir- \ngin. He believes that He, who made \nswaddling-bands for the sea, was him- \nself wrapped in swaddling-bands. He \nlooks upon his Saviour as so great that \nthe heaven of heavens could not con- \ntain him, and so condescending that he \nonce lay in a stable. He believes that \nHe, who hath life in himself, was once \ndead. He believes that Jesus Christ \nnever offended his Father, and that yet \nthat very Father said: "Awake, O \nsword, and smite the man that is my fel- \nlow." He knows that God is just, and yet \npoured out his wrath on one who never \nsinned. He believes that God will not \nclear the guilty, and yet that he justi- \nfies the most ungodly sinners, who be- \nlieve in Jesus. He accounts pardon \nmost free, yet believes it was purchased \nat the greatest price. "He believes \nhimself to be precious in God\'s sight, \nyet loathes himself in his own sight. \nHe dares not justify himself in those \n\n\n\n8 CHARACTER OF \n\nthings, wherein he can find no fault in \nhimself, and yet believes that God ac- \ncepts him in those services, wherein he \nis able to find many faults." He be- \nlieves many things, which he cannot \ncomprehend, and yet has good cause \nfor all that he does believe. He knows \nfar more than he once did, yet thinks \nhe knows little or nothing. He walks \nnot by sight, yet he is neither blind nor \nin darkness. \n\nHe hopes for things which he could \nnot describe or form a conception of. \nHe is confident that he shall reach a \nworld, not one of whose inhabitants he \nhas ever seen. He knows that God is \nmerciful; therefore he fears him. He \nknows that he is just; therefore he \npraises him. He approaches God bold- \nly, yet is so ashamed that he cannot \nlook up. He often boasts, but is always \nhumble. He expects all blessings, yet \nalways confesses he deserves none. He \nis both a worm and a hero. He fears \n\n\n\nTHE SAINT. \n\n\n\n9 \n\n\n\nalways, yet is never a coward. He de- \nceives many, and is yet true. He is \nunknown, and yet well known. He \ndies daily, and yet he is more alive \nevery day. He bears strokes of chas- \ntisement, which would kill a wicked \nman, and yet he says, "it is good for \nme that I have been afflicted." He is \noften sorrowful, yet always rejoicing. \nHe is poor, yet has great riches. He has \nnothing, yet possesses all things. No \nrrmn sighs so much, yet no man gives \nhalf so many thanks. He does not seek \ngreat things, yet he aspires to a king- \ndom. In whatsoever state he is, he is \ncontent; yet he is never satisfied, nor \nwill he be, till he awakes with God\'s \nlikeness. \n\nBefore God he is all abasement. Be- \nfore man he neither cringes, nor trem- \nbles. He is strongest when he is weak- \nest, and is farthest from meanness when \nhe is most humble. He can pardon a \ngreat fault in another, but cannot for- \ngive a small fault in himself. He is \n\n\n\n10 CHARACTER OF \n\nrich when men count him poor, and \npoor when men count him rich. He \nbelieves that the world is his, yet he \nwill not touch it without leave. He \nknows that God has given him richly \nall things to enjoy, yet finds great plea- \nsure in self-denial. He serves God \nwithout sordidly bargaining for any \nthing, yet he expects the very largest \nreward. He saves his life by losing it. \nHe is exceedingly wise for himself, yet \nis not selfish. No man has so ma\xc2\xbby \nsorrows and reproaches, yet no man \nhas so many comforts and honours. \nThe more he forsakes the world, the \nmore he enjoys it. The more he makes \nwar on himself, the more is he recon- \nciled to his lot. \n\nHe is full of revenge, yet has no \nmalice. His worst enemies often do \nhim the greatest services without in- \ntending it. To his dearest friend he is \nsometimes compelled to say, " Get be- \nhind me, Satan. Thou savourest not \nthe things that be of God." He loves \n\n\n\n\n\n\nTHE SAINT. 11 \n\nand cherishes his own flesh, yet keeps \nhis body under, hates his own life, and \nis temperate in all things. He loves all \nmen as himself, yet hates some men \nwith a perfect hatred. He is the best \nchild, husband, brother, friend, yet \nhates father and mother, brother and \nsister. He does good and lends, \nhoping for nothing again; yet expects \nan hundred fold more in this world, \nand in the world to come, life everlast- \ning. He has no strength, yet can do \nall things. "He desires to have more \ngrace than any man in the world has, \nyet is truly sorry when he sees any \nman have less than himself." He calls \nno man father or master, yet is most \ncareful to give honour to whom honour \nis due. "He knows that if he please \nman, he cannot be the servant of Christ; \nyet for Christ\'s sake he pleases all men \nin all things. 5 \' When he sleeps his \nheart wakes, yet no man sleeps so \nsweetly. He has the peace of God, \n\n\n\n12 CHARACTER OF \n\nwhich passes all understanding, yet \nhas fightings without, and fears within. \nHe is the most peaceable of men, yet is \never at war. \n\nGreat carefulness is wrought in him, \nyet he is careful for nothing, having \ncast all his care upon the Lord. He \noften sharply reproves a friend, but \nspeaks words of kindness to an enemy. \nSo surely as you greatly injure him, \nhe will pray for you. He heartily \nthanks the meanest man for any kind- \nness, yet he never thanks the greatest \nangels for their greatest kindnesses. \nThe word of God is to him life and \njoy, sweeter than honey and the honey- \ncomb, yet he trembles at it and is \nafraid. "He would lay down his life \nto save the soul of his enemy, yet will \nnot venture on one sin to save the life \nof one who has saved his life." \n\nIn honour he prefers others, yet \nknows that by his birth from above he \nis more honourable than if he had had a \n\n\n\nTHE SAINT. 13 \n\nking for his father and a queen for his \nmother. He remembers kindness for \nlife, but tries to banish even from his \nmemory all acts of unkindness. He \ncontemns the wicked, however great, \nand honours the righteous, however \nhumble. No man puts a higher value \non a good name, yet he seeks not the \nhonour that comes from man. To him \na palace is often as a prison, and a pri- \nson as a palace. Though a servant, he \nis free. He swears to his own hurt \nand changes not. \n\nHe knows that when he has done all \nthat he is commanded to do, he is but \nan unprofitable servant. His hope ot \nsalvation is all of grace. He believes \non Christ, as if he had no works, yet he \nworks as if his heaven depended on him- \nself. He works out his salvation with \nfear and trembling, yet says, "What \nI am, I am by the grace of God." He \nuses means, but does not rely on them. \nHe believes God\'s counsel is fixed, and \n2 \n\n\n\n14 CHARACTER OF \n\nthat he knows the end from the beoin- \nning, yet he is not repelled from the \nmercy-seat, nor given over to sloth. \nHe fervently prays for perfect holiness \nin this life, though he knows he shall \nnot attain to it. If he knows a blessing \nis about to come upon him, he prays \nmost fervently for it. He daily prays, \n"Lead me not into temptation," yet \ncounts it all joy when he falls into \ndivers temptations. He is often grateful \nfor things which he earnestly prayed \nagainst. He finds prayer useful even \nw T hen he fails to get the things he prays \nfor. \n\n"He has within him both flesh and \nspirit, yet he is not a double-minded \nman. He is often led captive by the \nlaw of sin, yet sin has not dominion \nover him. He cannot sin because the \nseed of God remains within him, yet \nhe does nothing without sin. He does \nnothing against his will, yet he main- \ntains that he does w 7 hat he would not." \n\n\n\nTHE SAINT. 15 \n\nHe would not change states with the \nmightiest king, yet would be of all \nmen the most miserable, if he did not \nexpect a speedy and great improve- \nment in his condition. He may now \nbe employed in sweeping the street, \nyet he looks for glory, honour, immor- \ntality, and eternal life. He knows that \nflesh and blood cannot inherit the king- \ndom of God, yet in his flesh he hopes \nto see God. \n\n"He is often tossed and shaken, yet \nis as Mount Zion, which cannot be \nremoved. He is a serpent and a dove; \na lamb and a lion ; a reed and a cedar. \nHe is sometimes so troubled that he \nthinks nothing true in religion ; yet if \nhe did think so, he could not be at all \ntroubled. He sometimes thinks that \nGod has no mercy for him, yet he \nseeks for it." Even when faint he \npursues. He runs and is not weary. \nHe walks and is not faint. His foes \nare mightier than he, yet he van- \n\n\n\n16 CHARACTER OF \n\nquishes them. He cannot argue as \nsome, but he can trust where reason is \nconfounded. If he cannot define the \nChristian graces, he can exercise them, \nand that is better. The more he feels \nhis un worthiness, the more is he settled \nin purpose not to let God go without a \nblessing. He sees and laments the in- \nfirmities of Christians, yet counts them \nthe excellent of the earth. "He some- \ntimes thinks he has no grace at all, yet \neven then he would not change places \nwith the most prosperous man under \nheaven, who is a manifest worldling." \n\nHe often blames himself for not \nloving the house of God more, yet he \nwould rather be a door-keeper there, \nthan dwell in the tents of wickedness. \nWhen he is most full he is most empty. \n" He was born dead; yet it would have \nbeen murder to kill him. After he be- \ngan to live, he was always dying." \nAnd when he shall be dead, then he \nwill live for ever. He weeps at the \n\n\n\nTHE SAINT. 17 \n\nthought of the crucifixion of Christ, yet \nhe is constantly crucifying the flesh, \nwith its affections and lusts. " He lives \ninvisible to those that see him, for his \nlife is hid with Christ in God. Those, \nthat know him best, do not know him \nat all; yet these very persons often \njudge more truly of him than he does \nof himself." The world sometimes ex- \ntols him for things over which he weeps, \nand hates him for things in which he \nglories. " He expects to be as full of \nglory as those who shall have more, \nand no more full than those who shall \nhave less." His death is the beginning \nof his life and bliss. " His soul is not \nto be perfected without the body; yet \nhis soul is more happy when it is sepa- \nrated from the body than it was before." \nHis body will awake in beauty and \nfreshness from a sleep in which it fell \ninto utter decay and ruin. \n\nIn the last day, "his Advocate, his \nSurety, shall be his Judge ; his mortal \n2* \n\n\n\n18 CHARACTER OF \n\npart shall become immortal ; and what \nwas sown in corruption and defilement, \nshall be raised in incorruption and glo- \nry; and a finite creature shall possess \ninfinite happiness." He shall be a com- \npanion of all the good, and of God him- \nself. He shall have his home on the \nbanks of the river of life. \n\nTo those, who know nothing except \nwhat they know naturally as brute \nbeasts, all this matter is foolishness. \nBut to those who are taught from above, \nand who have their senses exercised to \ndiscern both good and evil, it is full of \nlight and life and joy. These things \nhave a full explanation in the word of \nGod, and in the experience of his peo- \nple. Blessed are all they who have an \nunction that teacheth them all things. \nHaving viewed the saint, let us look at \n\nTHE SINNER. \n\nIf there be mysteries in godliness, \nare there no mysteries in iniquity ? If \n\n\n\nTHE SINNER. 19 \n\nthere be paradoxes in the righteous, are \nthere not absurdities in the wicked? \nThe more you consider them, the greater \ndo these absurdities appear. In eter- \nnity, they will appear greatest of all. \n\nMany a sinner, who admits that there \nis a God, says in his heart and life that \nthere is no God. He could not live \nmore as if he knew that there was no \nGod, if he knew that there was none. \nWith a God in his creed, he is " with- \nout God in the world." Many a sinner \nsays he cannot believe what he cannot \ncomprehend, yet. he is constrained to \nconfess that he comprehends nothing. \nThe same man will often believe the \nmost incredible things, and yet refuse \nassent to truths to which God has set \nthe seal of his word, oath, and provi- \ndence. He thinks that God is alto- \ngether such an one as himself, yet he \nknows God to be infinite, eternal, un- \nchangeable, and possessed of all perfec- \ntion; and himself to be finite, a worm \n\n\n\n20 CHARACTER OF \n\nof yesterday, changing every day, and \nwithout one perfection. \n\nHe says God is a hard master, gather- \ning where he has not strewed, and reap- \ning where he has not sowed. Yet he \nacts as if he knew that God would not \nreap where he had sowed, nor gather \nwhere he had strewed. He says God \nis a hard master, yet he does all he can \nto increase his responsibilities to him. \nSee how he covets gain, influence, \ntalents, power, all which will swell his \ndread account. He says God is great, \nyet he insults him daily, is bold to im- \npudence even towards his Maker, and \nthinks of him with shocking irrever- \nence. If God were a worm, he could \nnot treat him with more contempt. He \nfears man, whose breath is in his nos- \ntrils, more than the great God, who can \ncast both soul and body into hell. He \noften thinks himself some great one, \nyet he lightly esteems immortality, vir- \ntue, and communion with God, which \n\n\n\nTHE SINNER. 21 \n\nalone can make any man great. He \ngreatly dreads to be a laughing-stock, \nyet is not afraid of sin, which alone can \nmake any man despicable. He stub- \nbornly pursues a course, which he \nknows must bring on him shame and \neverlasting contempt, the derision of \nGod, and the laugh of angels and \nmen. \n\nHe knows he must soon die, yet he \nlives, and plans, and plants, and sows, \nand reaps, and garners up, and pulls \ndown, and builds as if he were to live \nfor ever. He admits some errors in his \nhead and life, but thinks his heart good. \nYet his heart is by far the worst part \nabout him. It is desperately w r icked. \nHis whole course points infallibly to- \nwards sin and hell, yet he expects not \nto be lost. He intends to repent of the \nvery course he is pursuing. He is \nalive without the law, yet he is dead \nby the law. He is most dead when he \nis most alive. \n\n\n\n22 CHARACTER OF \n\nHe is so keen-sighted that he can see \na mote, and yet so blind that he cannot \nsee a beam. He often has a view of \nthe future, which surprises others, yet \nhe knows not what a day may bring \nforth. He knows not but that in an \nhour he may be among the damned, yet \nseems as quiet as if he were in covenant \nwith God. He lusts, and has not. He \ndesires to have, and cannot obtain. He \nasks, and receives not, because he asks \namiss. He has ears which are charmed \nwith eloquence, music, and good news \nfrom a far country. Yet he is deaf as \nan adder to the best news that ever \nreached him. No music in heaven \nwould please him. The songs of angels \nare to him dull. The most eloquent \nwaiting on earth has for him no attrac- \ntions. He often has a better under- \nstanding than his neighbours, yet lives \nand dies without wisdom. In earthly \nthings, he knows much. In heavenly \n\n\n\nTHE SINNER. 23 \n\nthings, lie acts like a madman. The \nbee, the ant, the stork, might instruct \nhim. \n\nHe loves father, mother, wife and \nchildren, more than he loves God, yet \nhe does not love them half so well as if \nhe loved them infinitely less than God. \nHis love to them does not make him \ntheir real friend. The more he loves \nthem, the greater hinderance is he to \ntheir salvation. The world is to him \nevery day a cheat and a liar, yet he \ntrusts it more and more. Often as he \nhas mistrusted it, he has not learned to \ndistrust it. His heart is deceitful above \nall things, yet he has no jealous watch \nover it. He still confides more in his \nown evil heart, than in the best men on \nearth, yea, more than in the Gocl of \ntruth. He boasts much of liberty, but \nis always the slave of sin. He has three \ncruel task-masters, the world, the flesh, \nand the devil. He serves them day and \nnight. He makes brick without straw. \n\n\n\n24 CHARACTER OF \n\nHe works for nothing, and finds him- \nself. He feeds on husks; yet he boasts \nof liberty. \n\n"License he means, when he cries liberty; \nFor who loves that, must first be wise and good." \n\nThe more he enjoys, the less enjoy- \nment he has. He often confesses as \nmuch. Gardiner wished he was a dog, \nand Voltaire wished that he had never \nbeen born. He hopes for better things, \nwhen all the evidence is on the other \nside. His very pleasures make him \nmiserable. The wages of sin is death. \nIn the midst of plenty, he is poor. His \nsoul is perishing, though food suited to \nit is all around him. He is noisy in his \nmirth, yet has continual sorrow. He is \npained if others count him not happy, \nyet he seldom thinks himself so. He \noften has a peace which the thunders \nof Sinai do not break, yet he has no \npeace, but is always like the troubled \nsea, when it cannot rest, w T hose waters \ncast up mire and dirt. He trembles \n\n\n\nTHE SINNER. 25 \n\nand flies to an insurance office, when \nhe thinks that possibly his house may- \nbe burned down. But he uses no pre- \ncaution against the greatest losses, al- \nthough he knows that the world will \ncertainly be burned up. He loses his \ngood name by thinking too much of it \nHe loses his property by keeping it. \nHe loses his life by saving it. \n\nHe hopes to be saved by works, \nwhich are hateful to God. He expects \nto have a fit raiment to go in to the \nmarriage-supper of the Lamb, although \nhe has no covering but the filthy rags \nof his own righteousness. He has no \nmerit of his own, yet will not beg for \nmercy. He is poor to starvation, yet is \ntoo proud to receive salvation as a gra- \ntuity. He hopes for a change in the \nterms of salvation, though God has said \nthey shall remain unaltered, and reason \nshows that any change would bring \ndishonour on God and loss on man. \nHe often piques himself on his birth ? \n3 \n\n\n\n26 CHARACTER OF \n\nyet he is of his father the devil, and his \nworks will he do. He talks much of \nwisdom, purity, innocence, courage, and \ncandour, but he has none of them. He \nis a serpent in nothing but venom and \nguile. He is a dove in nothing but sil- \nliness. He is a lamb in nothing but \nfeebleness. He is a lion in nothing but \nfierceness. In understanding, he is a \nchild; in malice, he is a man; in en- \nmity to God, he is a demon. \n\nThe fewer his fears, the more cause \nof fear has he. The brighter his hopes, \nthe worse his prospects. The more \nsure he is of heaven, the more sure he \nis to come short of it. He looks with \nalternate envy and scorn upon the right- \neous. He knows that in the last day \nhe will think it a great privilege to be \nof their number, yet when offered the \nsame blessings, he is often offended. \nHe knows that he is a sinner, and yet \nthinks himself good enough. He de- \nspises the very blessings which he \n\n\n\nTHE SINNER. 27 \n\nenvies in others. He hates those most, \nwho love him best. He is slowest in \nbeing reconciled to those, whom he has \nmost injured. \n\nHe loves ease, yet toils for misery, \nand searches for her as for hid trea- \nsures. He loves life above all things, \nand yet he loves death more, for he \nrefuses life when it is offered him, and \nchooses death when it is set before him. \nHe digs into hell. He sleeps not \nexcept he has done some mischief. \nChristians may let a day pass without \ndoing any good, but he does some evil \nevery day. He knows that every wise \nman tries to do everything in its season; \nyet he sleeps in harvest, and lies in \nthe shade all summer, and at last cries, \n"The harvest is past; the summer is \nended; and I am not saved." With \nhim it is a rule to do the most impor- \ntant things first, yet he invariably puts \nthem off to the last. You shall find \nhim given up to vanity and trifles, \n\n\n\n28 CHARACTER OF THE SINNER. \n\nwhen he ought to be agonizing to enter \nin at the strait gate. \n\nHe will not risk any cause in court \nwithout skilful counsel. Yet he ven- \ntures to go before the Judge of all the \nearth, and stand his trial for eternal life, \nwithout an Advocate, though the very \nbest one is offered him without money \nand without price. In time none per- \nhaps denied his sagacity, but in eter- \nnity all, himself included, will confess \nthat he was a fool. When wearied in \nthe greatness of his way, he does not \nsay, " There is no hope." He dies \nwithout instruction, though surrounded \nby teachers: and in the greatness of \nhis folly he goes astray, though he sees \nthe path of safety plain before him. \nHe becomes a wandering star, and \ngoes blazing through darkness into the \nblackness of darkness for ever. Lo! \nthis is the man that made not God his \nstrength ! \n\n\n\nTHE CONTRAST. 29 \n\n\n\nIMMEDIATE CONTRASTS. \n\nThe points of contrast in the saint \nand sinner, might be almost indefi- \nnitely extended. Take a few more in \nimmediate connexion. Of the right- \neous it is said, that his giving a cup of \ncold water shall be rewarded, his prayer \nheard, his sacrifice accepted, and his \ncounsel fulfilled. Of the wicked it is \nsaid, his ploughing is sin, and his \nsacrifice an abomination to the Lord. \n"He that walketh with w T ise men, shall \nbe wise, but a companion of fools shall \nbe destroyed." The righteous weeps \nover his own. sins, and the sins of \nothers; but "fools make a mock at \nsin." " A righteous man regardeth the \nlife of his beast, but the tender mer- \ncies of the wicked are cruel." "He \nthat covereth his sins shall not prosper : \nbut whoso confesseth and forsaketh \nthem shall have mercy." "He that \ndoeth righteousness is righteous; he \n3* \n\n\n\n30 THE CONTRAST. \n\nthat committeth sin is of the devil." \n"Surely the Lord scorneth the scorn- \nful; but he giveth grace unto the \nlowly." "The path of the just is as \nthe shining light, which shineth more \nand more unto the perfect day. The \nway of the wicked is as darkness : they \nknow not at what they stumble." \n\nGod says, "A little that a righteous \nman hath is better than, the riches of \nmany wicked." "Better is a little \nwith the fear of the Lord, than great \ntreasures and trouble therewith." To \nthe wicked he says, " I will curse your \nblessings," and "the rust of your gold \nand silver shall eat your flesh, as it \nwere fire." "There is therefore now \nno condemnation to them which are in \nChrist Jesus," but "God is angry with \nthe wicked every day." The Bible \nsays, " Many are the afflictions of the \nrighteous, but the Lord delivereth him \nout of them all." It also says, "Many \nsorrows shall be to the wicked/\' and \n\n\n\nTHE CONTRAST. 31 \n\nthere it leaves him. Of the righteous, \nit says, " He is a green olive-tree in the \nhouse of the Lord; he trusts in the \nmercy of God for ever and ever." Of \nthe wicked, David says, "I have seen \nhim in great power, and spreading \nhimself like a green bay-tree. Yet he \npassed away, and, lo ! he was not : yea, \nI sought him, but he could not be \nfound." Of saints, Paul says, "Our \nlight affliction, which is but for a \nmoment, worketh for us a far more \nexceeding and eternal weight of glory." \nGod says, " When the wicked do \nspring as the grass, and when all the \nworkers of iniquity do flourish, it is \nthat they shall be destroyed for ever." \nDavid says, " Surely salvation is nigh \nthem that fear the Lord," but "salva- \ntion is far from the wicked." Of Jesus \nChrist, the righteous says, " My belov- \ned is mine, and I am his. He is white \nand ruddy, the chiefest among ten \nthousand. He is altogether lovely." \n\n\n\n32 THE CONTRAST. \n\nBut to the wicked, Christ is "as a root \nout of a dry ground ; he hath no form \nnor comeliness; and when they see \nhim, there is no beauty that they \nshould desire him." To the wicked, \nChrist crucified is a stumbling-block \nand foolishness. But to the righteous, \n"Christ is the power of God, and the \nwisdom of God." Every good man is \nready to say with Paul, " God forbid \nthat I should glory, save in the cross of \nour Lord Jesus Christ, by whom the \nworld is crucified unto me, and I unto \nthe world." \n\nGod declares that the deliverances of \nthe righteous are preservations, but \nthose of the wicked are reservations. \nPaul says, what each believer may say, \n"The Lord will preserve me unto his \nheavenly kingdom." Job says, "The \nwicked is reserved to the day of de- \nstruction." David says, "The name of \nthe Lord is a strong tower ; the right- \neous runneth into it and is safe." But \n\n\n\nTHE CONTRAST. 33 \n\nof the wicked, Isaiah says, "The hail \nshall sweep away the refuge of lies, \nand the waters shall overflow the hiding \nplaces, and your covenant with death \nshall be disannulled, and your agree- \nment with hell shall not stand." All \nthe Scriptures represent the victory of \nthe righteous as complete, and their \ntriumph as eternal; but God says, " the \ntriumphing of the wicked is short." \n"The righteousness of the perfect shall \ndirect his way: but the wicked shall \nfall by his own wickedness." "When \nit goeth well with the righteous, the \ncity rejoiceth: and when the wicked \nperish, there is shouting." " The wick- \ned is driven away in his wickedness : \nbut the righteous hath hope in his \ndeath." "The memory of the just is \nblessed, but the name of the w 7 icked \nshall rot." The righteous dies, and is \ncarried by the angels into Abraham\'s \nbosom. The wicked is buried, and in \nhell he lifts up his eyes, being in tor- \n\n\n\n34 THE CONTRAST. \n\nmerits. The righteous shall have "bold- \nness in the day of judgment;" but "the \nwicked shall not stand in the judg- \nment." \n\nJesus Christ said to the righteous, \n"Blessed are ye that weep now; for ye \nshall laugh." But to the wicked he \nsaid, "Woe unto you that laugh now; \nfor ye shall mourn and weep." One \napostle says to the righteous, "Rejoice, \nand again I say, rejoice." Another says \nto sinners, "Be afflicted, and mourn, \nand weep." At death the troubles of \nthe righteous are fully and for ever \nended, and their eternal joys begin. \nGod wipes away all tears from their \nfaces, and they are at rest. But at \ndeath, the joys of the wicked are fully \nand for ever ended, and eternal sorrow \nbegins. On them God will rain snares, \nfire, brimstone, and an horrible tem- \npest. This shall be the portion of their \ncup. \n\n\n\nCONCLUSION. 35 \n\nReader, what sayest thou? What \nwilt thou do? Decide something. This \nthing which I have said unto thee, "is \nnot hidden from thee, neither is it far \noff. It is not in heaven, that thou \nshouldest say, Who shall go up for us \nto heaven, and bring it unto us, that \nwe may hear it, and do it? Neither is \nit beyond the sea, that thou shouldest \nsay, Who shall go over the sea for us, \nand bring it unto us, that we may hear \nit, and do it? But the word is very \nnigh unto thee, in thy mouth, and in \nthy heart, that thou mayest do it. \n\n" See, I have set before thee this day \nlife and good, and death and evil. If \nthou love the Lord thy God, if thou \nwalk in his ways, and keep his com- \nmandments and statutes, thou mayest \nlive, and the Lord thy God shall bless \nthee. But if thine heart turn away, so \nthat thou wilt not hear, but shalt be \ndrawn away, I denounce unto you this \nday, that ye shall surely perish. I call \n\n\n\n36 CONCLUSION. \n\nheaven and earth to record this day \nagainst you, that I have set before you \nlife and death, blessing and cursing: \ntherefore choose life, that thou and thy \nseed may live: that thou mayest love \nthe Lord thy God, and that thou mayest \nobey his voice, and that thou mayest \ncleave unto him, for he is thy life, \nand the length of thy days." There is \nmercy, will you not seek it? There is \npardon, will you not accept it? \ncome, come to Jesus Christ. Come, \nand welcome, to Jesus Christ. \n\n\n\nTHE END. \n\n\n\nDeacidified using the Bookkeeper process \nNeutralizing agent: Magnesium Oxide \nTreatment Date: Oct. 2005 \n\nPreservationTechnologie! \n\nA WORLD LEADER IN PAPER PRESERVATIOl \n\n1 1 1 Thomson Park Drive \nCranberry Township, PA 16066 \n(724) 779-21 It \n\n\n\nLIBRARY OF CONGRESS \n\n\n\n\n\n\n\n017 052 588 7 # \n\n\n\n'