b'mt-XJ \n\n\n\n> \n\n\n\nI LIBRARY OF CONGRESS. 1 \n\nm . m \n\n1 rthnf.^^nB I \n\n\n\n\\ % a \n\n\n\n1 UNITED STATES OF AMERICA - i \n\nft w \n\n, ? . . j? -. . --- -- . . \n\n9k it -it.it. .? ?it as : .. : & dgUi > ^<^<3&2s \n\n\n\nREVIVAL SERMONS. \n\n\n\n\xe2\x80\xa2ffoni) Series. \n\n\n\nBY THE \n\nRev. DANIEL BAKER \n\nPRESIDENT OF AUSTIN COLLEGE, TEXAS, FORMERLY PASTOR OF THE SECOND PRESBYTERIAN \nCHURCH, WASHINGTON CITY. \n\n\n\nWITH AN \n\nAPPENDIX. \n\n\n\n\nPHILADELPHIA: \nWILLIAM S. M ARTIE N, \n\n144 Chestxut Street, \n\n1854. \n\n\n\nTHE LIBRARY I \nOF CONOR*** \nWASHINGTON 1 \n\n\n\nX \n\n\n\nEntered according to act of Congress, in the year 1854, \nBy WILLIAM S. MARTIEN, \nIn the Clerk\'s office of the District Court for the Eastern District of Pennsylvania. \n\n\n\nCONTENTS. \n\n\n\nPage. \n\nPreface ...... 11 \n\nSERMON I, \n\nPrecious Faith \xe2\x80\xa2 \xc2\xbb \xe2\x80\xa2 13 \n\nSERMON II. \n\nThe Fulfilment of Scripture Prophecy 40 \n\nSERMON III. \n\nThe Nature, Sinfulness, and Consequences of Unbelief. ... 69 \nSERMON IV, \n\nJustification 95 \n\nSERMON V. \n\nNaaman 115 \n\nSERMON VI. \n\nThe Example of Eli 148 \n\nSERMON VII. \n\nProve your own Work , 173 \n\nSERMON VIII. \nThe Sufferings of Christ, and their Design 204 \n\n\n\n8 CONTENTS. \n\nPage. \n\n\n\nSERMON IX. \n\nThe Tomb of Jesus 230 \n\nSERMON X. \n\nChristian Morality 254 \n\nSERMON XI. \n\nA Sermon to Young Men. 278 \n\nSERMON XII. \n\nThe Sovereignty of God 305 \n\nSERMON XIII. \nThe Blessedness of being a Christian 337 \n\nSERMON XIV. \nThe Danger of Procrastination 359 \n\nAPPENDIX. \n\nInteresting Recollections , 379 \n\n\n\nPUBLISHER\'S ADVERTISEMENT. \n\n\n\nThe Kev. Dr. Daniel Baker, of Texas, lias been a de- \nvoted and experimental preacher of the Gospel for many \nyears, and perhaps no minister has been more blessed in \nhis labours during the present century. This volume em- \nbraces some of the most popular and effective sermons \npreached by him during his recent tour in the Southern \nand South- Western States; when, as the result of little \nmore than three months labour, in which he cordially co- \noperated with the pastors of the churches that he visited, \nmore than six hundred persons, as it is believed, were con- \nverted unto Grod, of whom more than two-thirds were males, \nand not a few professional men. Also a number of young \nmen, many of whom have already commenced a course of \nstudy, with a view ultimately to preach the gospel. \n\nThe following Sermons have no necessary connexion with \nthe .first series, contained in another volume, published in \nthe year 1846. Bach volume is complete by itself, though \nthe two are fit companions for each other. \n\nThe present series of Sermons, together with those em- \nbraced in the first series, are selected from some five hun- \ndred Sermons, which the author, during his long ministry, \nhas prepared with great care. They can scarcely fail of \nbeing eminently profitable to the Church of Christ and to \nthe souls of men. They address the understanding as well \nas the heart, and bring prominently to view those precious \ntruths which the Spirit of Grod has been wont, in all ages, \nto make effectual to salvation. \n\n\n\nPREFACE. \n\n\n\nThis volume of sermons is designed to be a \ncontinuation of a series of " Revival Ser- \nmons," published in one volume, a few years \nsince ; and which first volume has passed to a \nsecond edition. If it be asked why these dis- \ncourses have been called Revival Sermons, the \nauthor would simply state, not only that they \nwere designed to be of an awakening charac- \nter, but were preached (in substance) in nu- \nmerous revivals, and were blessed, to the hope- \nful conversion of many precious souls, of \nwhom some fifty or more have become minis- \nters of the gospel. \n\nMay He who was pleased to bless these \ndisourses when they came from the Pulpit, \nbless them also now coming from the Press. \nAnd to his great name be all the praise. \n\n\n\nKEVIVAL SEEMONS. \n\n\n\nSimon Peter, a servant and an apostle of Jesus Christ, to them that have attained \nlike precious faith with us through the righteousness of God and our Saviour \nJesus Christ. \xe2\x80\x94 2 Peter i. 1, \n\n\n\nThe faith here called precious, is saving faith, \nor the faith of God\'s elect, and very truly \nmay this be termed "precious faith." It is \nremarkable, my brethren, what stress is laid \nupon faith in the sacred volume. It is won- \nderful how prominent a place it is made to \noccupy in the system of divine revelation. \nThe word faith, and its kindred terms, to be- \nlieve and trust, are scattered over the sacred \npage like stars in the firmament of heaven! \nHow common, for example, are such expres- \nsions as these: Have faith in God \xe2\x80\x94 the just \nshall live by faith \xe2\x80\x94 we walk by faith \xe2\x80\x94 justi- \nfied by faith \xe2\x80\x94 sanctified by faith \xe2\x80\x94 great faith \n\n\n\nSERMON I. \n\n\n\nPRECIOUS FAITH. \n\n\n\n14 \n\n\n\nREVIVAL SERMONS. \n\n\n\n\xe2\x80\x94 common faith \xe2\x80\x94 precious faith. And how- \ncommon are such phrases as these : Believe in \nthe Lord Jesus Christ \xe2\x80\x94 Dost thou believe on \nthe Son of God? \xe2\x80\x94 Dost thou now believe? \nWith regard to the equivalent term, trust, how \ncommon, particularly in the Old Testament! \nAll persons who are familiar with their Bibles, \nmust also be familiar with such expressions as \nthese : They that trust in the Lord shall be as \nMount Zion. \xe2\x80\x94 O ! house of Israel, trust in the \nLord. He is their help and their shield. \xe2\x80\x94 O ! \nhouse of Aaron, trust in the Lord. He is \ntheir help and their shield. \xe2\x80\x94 It is better to \ntrust in the Lord than to put confidence in \nmen. \xe2\x80\x94 It is better to trust in the Lord than to \nput confidence in princes. And again: He \nshall lift up a standard to the gentiles, and in \nhim shall the gentiles trust. \n\nAnd now, what is this faith, belief, or trust, \nso much spoken of, and upon which so much \nstress is laid in the sacred volume ? Sad mis- \ntakes, fatal mistakes, have been made on the \nsubject. Let us see to it, then, that we under- \nstand it clearly, that we understand it thor- \noughly. \n\nFaith, in general, may be defined to be, \ncredit given to the declaration or promise of \nanother, on the authority of him who makes \nit ; a full persuasion that what is affirmed is \ntrue, that what is promised will be performed. \n\n\n\nSECOND SERIES. \n\n\n\n15 \n\n\n\nWhen Moses said unto Pharaoh, " Behold, to- \nmorrow, about this time, I will cause it to rain \na very grievous hail. Send now, therefore, \nand gather thy cattle and all that thou hast \nin the field ; for upon every man and beast \nwhich shall be found in the field, and shall not \nbe brought home, the hail shall come down \nupon them, and they shall die." He that be- \nlieved the word of the Lord, among the ser- \nvants of Pharaoh, made his servants and his \ncattle flee into the houses, and he that be- \nlieved not, left his servants and his cattle in the \nfield. \n\nHaving said thus much touching the nature \nof faith in general, and its common operations, \nI wish now to call your attention to faith in \nChrist, the thing particularly referred to in \nour text ; and which is so correctly and em- \nphatically denominated precious faith. Take \nthis view of the matter. There are certain \ndeclarations of the eternal God, touching man \nas a sinner in a lost and ruined state, such as \nthese : \xe2\x80\x94 God hath concluded all under sin, that \nevery mouth might be stopped, and all the \nworld become guilty before God : \xe2\x80\x94 Indignation \nand wrath, tribulation and anguish, upon every \nsoul of man that sinneth: \xe2\x80\x94 and, By the deeds \nof the law shall no flesh be justified in his \nsight; \xe2\x80\x94 the amount of which is simply this: \nthat the sinner is (in and of himself) in a lost \n\n\n\n16 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncondition, ruined and undone; and cannot save \nhimself, any more than he can roll a moun- \ntain, or heave an ocean. This we are to be- \nlieve as true, strictly true. \n\nAnd now for the corresponding promise. \n"Behold, I lay in Zion, for a foundation, a \nstone, a tried stone, a precious corner-stone, \na sure foundation; and he that belie veth in \nhim shall not be ashamed." (Compare Isaiah \nxxviii. 16; Rom. ix. 33, x. 11, and 2 Pet. ii. \n6, 9; Matt. xi. 28.) And again, "Come unto \nme, all ye that labour and are heavy laden, \nand I will give you rest." The idea is this: \nthat those who, thoroughly convinced of their \nlost and ruined condition as sinners, shall \ncome to Christ, that is, shall receive him in \nthe arms of an appropriating faith, shall be \naccepted, shall be pardoned, shall be saved. \nHence the language of our Shorter Catechism : \n" Faith is a saving grace, whereby we receive \nand rest upon Jesus Christ alone for salvation, \nas he is freely offered to us in the gospel." \n\nBut that faith which is properly termed \nprecious faith, must be distinguished from two \nthings which are sometimes taken for it. \n\nFirst. It must be distinguished from pre- \nsumption. True faith. is founded upon some \ndivine promise; presumption has no such war- \nrant. When the children of Israel passed \nthrough the opened channel of the Red Sea, \n\n\n\nSECOND SERIES. 17 \n\nthey had a promise of protection, hence the \napostle says : " By faith they passed through \nthe Red Sea as on dry land, which the Egyp- \ntians assaying to do, were drowned." The \nchildren of Israel had a promise, the Egyp- \ntians had not; and therefore, whilst in the one \ncase it was an act of faith, in the other it was \nan act of presumption. Take another illustra- \ntion. Gideon, with a band of only three hun- \ndred men, went against the Midianites, a great \narmy. This, in ordinary circumstances, would \nhave been most daring and presumptuous, but \nreally was nothing more than a simple act of \nfaith, for the Lord had expressly said unto \nhim, " By the three hundred men that lapped \nwill I save you, and deliver the Midianites into \nyour hand." \n\nOn the other hand, when the children of \nIsrael, relying upon their numbers, went up \nagainst the Amalekites, this was an act of pre- \nsumption, for they had no promise of success. \nOn the contrary, Joshua said : " Go not up, for \nthe Lord is not among you." Yet they went, \nand what w T as the result? "What may be ex- \npected in every case of presumption ; they met \nwith shame and defeat. " And the Amalekites \ncame down and smote, them, and discomfited \nthem, even unto Hormah." Num. xiv. 45. \n\nMy brethren, if we have a divine promise, \nwe may venture anything, even the salvation \n2* \n\n\n\n18 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof our souls; but we must beware how we \nventure upon anything without a divine war- \nrant. Some persons, because they are not pro- \nfane, nor intemperate, nor fraudulent; because \nthey are as good as the majority of mankind, \nimagine that they have no cause of alarm in \nrelation to their future state ; but where is the \npromise that such shall be saved? There is \nnone. On the contrary, there are many pas- \nsages of this kind: " Except ye repent, ye shall \nall likewise perish." "He that believeth not \nshall be damned;" and, "Except a man be \nborn again, he cannot see the kingdom of \nGod." Beware how you cherish hopes not \nwell founded! Beware how you presume even \nupon the mercy of God, without some clear \nand express divine warrant ! And now, whilst \nwe positively affirm that all who die impenitent \nwill perish, and all who go down to the grave \nwithout a Saviour must be damned, we gladly \nand confidently say, that if the sinner truly \nrepent, and believe in the Lord Jesus Christ, \nhe shall be forgiven, and saved ! Yes, no \nmatter how numerous and aggravated his sins \nmay have been, even though they have been \nof a crimson colour, and a scarlet dye, if he \nwill indeed break off his sins by repentance, \nand his iniquities by turning unto the Lord, \nhe will, most assuredly, be pardoned and ac- \ncepted, justified and saved. Why do we affirm \n\n\n\nSECOND SERIES. \n\n\n\n19 \n\n\n\nthis? There is a divine warrant \xe2\x80\x94 there is an \nexpress promise, for thus it is written: "Let \nthe wicked forsake his way, and the unright- \neous man his thoughts; let him return unto \nthe Lord, and he will have mercy upon him, \nand to our God, for he will abundantly par- \ndon." Isa. lv. 7. \n\nHere you perceive is the promise of a God \nthat cannot lie. Let the sinner then take God \nat his word. Let him repent and believe \xe2\x80\x94 let \nhim fall in with Heaven\'s plan; and, as sure \nas the word of the Lord is true, his sins will \nall be blotted out, and remembered against \nhim no more for ever! \n\nSecond. True or precious faith must be dis- \ntinguished from that faith which is only spec- \nulative or historical; and, say not, that this is \n"making a distinction without a difference." \nThe distinction is great. The one is confined \nto the head; the other has to do with the \nheart, also. As it is written, " With the heart \nman believeth unto righteousness." \n\nAnd again, when the Eunuch said to Philip, \n" See, here is water, what doth hinder me to \nbe baptized?" Philip said, "If thou believest \nwith all thine heart, thou mayest." "A dis- \ntinction without a difference!" Is not one \ncalled a living, and the other a dead faith? \nAnd is there no difference between a thing \nthat is living, and a thing that is dead ? Here \n\n\n\n20 \n\n\n\nREVIVAL SERMONS. \n\n\n\nis a tree, having green foliage, bearing good \nfruit \xe2\x80\x94 and there is a tree without a single leaf, \nand whose branches are dry and dead. Is \nthere no difference between the one and the \nother? Here is a man alive, his eyes are \nsparkling, his cheeks are flushed with health ; \nand the springs of life and health are strong \nwithin. There is a man pale and cold in \ndeath, wrapped in the winding sheet, and pre- \npared for the burying. His eyes are closed, \nthey cannot see ; his ears are heavy, they can- \nnot hear ; his tongue is dumb, it cannot speak, \nhis heart is cold, it cannot feel. Is there no \ndifference between this man living, and that \nman dead? The difference is immense. Even \nso is it with that faith which is saving, and \nthat which is not. True faith, according to \nthe apostle, works by love, purifies the heart, \nand overcomes the world. Observe, this faith \nis an active principle. It works \xe2\x80\x94 and mark ! \nIt works by love. It wakes up the affections \nof the heart \xe2\x80\x94 stirs up all the dormant feelings \nof the soul. But, true faith is not only an \nactive principle; it is a powerful principle. \nIt overcomes the world \xe2\x80\x94 overcomes all its \nsmiles, and all its frowns \xe2\x80\x94 all its temptations, \nand all its allurements. \n\nIn the eleventh chapter of Paul\'s Epistle to \nthe Hebrews, we have a glowing account of \nthe trials and the triumphs of faith. After \n\n\n\nSECOND SERIES. \n\n\n\n21 \n\n\n\nshowing its mighty power in the case of Abel, \nand Enoch, and Noah, and Abraham, and \nMoses, and many other illustrious ones of \nancient days, (of whom the world was not \nworthy) \xe2\x80\x94 the apostle breaks out in this lan- \nguage: "And, what shall I more say? For \nthe time would fail to tell of Gideon, and of \nBarak, and of Samson, and of Jeptha, of David \nalso, and Samuel, and of the prophets, who, \nthrough faith subdued kingdoms, wrought \nrighteousness, obtained promises, stopped the \nmouths of lions, quenched the violence of fire, \nescaped the edge of the sword ; out of weak- \nness were made strong; waxed valiant in \nfight; turned to flight the armies of the aliens." \nAnd thus the apostle goes on speaking of faith \nas a powerful, triumphant, victorious principle, \nbraving all dangers; meeting all difficulties; \ntriumphant in every hour of trial ; and if I \nmistake not, the apostle himself furnishes a \nstriking example of the power of faith in his \nown case, when he exclaimed, "I take plea- \nsure in infirmities, in reproaches, in necessi- \nties, in persecutions, in distresses, for Christ\'s \nsake, for when I am weak, then am I strong." \nAnd now, who can confound such a working, \nheart-stirring, soul-rousing principle as this, \nwith a cold, speculative, heartless faith, w r hich, \nwanting the principle of vitality, is for all \npractical purposes dead and of no value? \n\n\n\n22 \n\n\n\nREVIVAL SERMONS. \n\n\n\nAnd here I may just make a passing re- \nmark. Some of those who are wont to con- \nfound a living with a dead faith, are wont also \nto confound a water-baptisrn with regenera- \ntion. How absurd ! for if they are, indeed, \none and the same thing, then when Paul said, \nu I baptized none of you but Crispus and \nGaius; and I baptized also the household of \nStephanus; besides, I know not that I bap- \ntized any other;" he might have said, I re- \ngenerated none of you but Crispus and Gaius. \nI regenerated also the household of Stephanus; \nbesides, I know not that I regenerated any \nother. 1 Cor. i. 14 \xe2\x80\x94 16. And again, when the \nEvangelist says, "But Jesus baptized not, but \nhis disciples;" we may read it thus, But Jesus \nregenerated not, but his disciples. As " woes \ncluster," so error never comes alone. Do not \nerr, my beloved brethren. Let it be remember- \ned, then, that that faith which is true, or pre- \ncious faith, is widely different, both from pre- \nsumption, and from that faith which is cold and \nheartless. Presumption has no divine warrant; \nand what is called speculative or historical faith, \nmay be possessed by the vilest of men, and even \nby devils; as it is written, "the devils also \nbelieve and tremble." True faith works by \nlove ; but devils cannot love. \n\nHaving thus made a proper distinction be- \ntween that faith which is truly precious and \n\n\n\nSECOND SERIES. \n\n\n\n23 \n\n\n\nthat which is not, I will now proceed to men- \ntion some reasons why the faith spoken of in \nour text may emphatically be termed precious. \n\nI. It adds greatly to our stock of knowledge. \nIt gives us information of a peculiarly import- \nant character; and information, too, which \ncould be obtained in no other way. For faith \nsoars where reason cannot soar; and faith \nteaches where reason is struck dumb! "By \nfaith," says the apostle, " we understand that \nthe worlds were framed by the word of God ; \nso that things which are seen were not made \nof things which do appear." Reason, in this \ncase, could have given me no certain know- \nledge. Arguing from the axiom of some an- \ncient philosophers, that "from nothing, nothing \ncan come," I might conclude that the world \nexisted from all eternity : or, with some others, \nadopting another theory, I might think that \nthe world, as it now is, was simply the result \nof a fortuitous concourse of atoms. But, as \neach of these theories is environed with im- \nmense difficulties, without a divine revelation,* \nI can have no certain knowledge upon the \nsubject : but the Bible tells me distinctly that \n"In the beginning God created the heaven \nand the earth ;" not only so, but the Bible tells \nme the process of creation, or the manner and \norder in which the present system, or arrange- \nment, came into existence. Believing the \n\n\n\n24 \n\n\n\nREVIVAL SERMONS. \n\n\n\nword of God, knowing that this is true, I \nknow all about the origin of things ; and it is \nto me substantially the same as if I had, with \nthe angels, been hovering over the scene, and \nhad been an eyewitness of the whole. Hav- \ning full faith in the word of God, I am just as \ncertain of the fact stated, as if I had seen it \nwith my own eyes. Is this strange ? Is this \nirrational? By no means. I never was in \nLondon; I never saw Queen Victoria; and \nyet I know that there is such a city as Lon- \ndon, and I also know that there is such a \nQueen. In the late war with Mexico I had no \npart ; I did not see our gallant soldiers drawn \nup in battle array ; I did not witness the con- \nflict of battle, nor did I see them reposing in \nthe arms of victory ; and yet I know all about \nthe matter. I know that they both fought and \nconquered; I could not have had any more \ncertain knowledge of the fact if I had been \nactually present, and been a spectator of the \nscene. My belief in testimony gives me \n^knowledge. \n\nJust so, in relation to matters spread before \nme in the sacred volume. For example : By \nfaith, I understand that there is only one liv- \ning and true God ; by faith, I understand that \nGod made man upright, but he has sought \nout many inventions. By faith, I understand \nthat God hath concluded all under sin, that \n\n\n\nSECOND SERIES. \n\n\n\n25 \n\n\n\nevery mouth might be stopped, and all the \nworld become guilty before God. By faith, I \nunderstand that God so loved the world, that \nhe gave his only begotten Son, that whosoever \nbelieveth in him should not perish, but have \neverlasting life. By faith, I understand that \nafter death comes the judgment, and that the \nhour cometh when all that are in their graves \nshall hear the voice of the Son of God, and \nshall come forth ; they that have done good to \nthe resurrection of life, and they that have \ndone evil to the resurrection of damnation. \nThese, and many other things of like import- \nance, are communicated to us in the sacred \nvolume. By faith, they become matters of \nknowledge; and, this knowledge having refer- \nence to matters of infinite importance, and \nwhich could not have been made known by \nreason, or the eye of sense, O how precious \nis that faith which puts us in possession of \nthis knowledge ! Precious faith ! But, \n\nII. It adds greatly to our store of wealth; \nit makes us rich: it causes us to inherit all \nthings. Yes, not only all things, really good \nfor us in this world, but also in that which is \nto come. Faith says, and says truly, "the \nLord God is a sun and a shield. The Lord \nwill give grace and glory, and no good thing \nwill he withhold from them that walk up- \nrightly." The believer may have neither sil- \n3 \n\n\n\n26 \n\n\n\nREVIVAL SERMONS. \n\n\n\nver nor gold; and yet, he is rich indeed! for \nhe has that with which he would not part for \nall the treasures of the earth, or for all the \nworld calls good or great. But, his chief \npossessions are on high, and in time of need \nhe can draw largely from that source. So \nteaches the apostle. " Faith," says he, "is the \nsubstance of things hoped for." That is, it \ngives a present subsistence to heavenly things ; \nit brings them near. Hence the poet, in speak- \ning of this property of faith, says : \n\n" The want of sight she well supplies, \nShe makes the pearly gates appear; \nFar into distant worlds she pries, \nAnd brings eternal glories near/ 7 \n\nAye, and this she does in such a way, that, \nas Bunyan describes it, the Christian is " in \nheaven before he arrives at it" \xe2\x80\x94 -having some- \ntimes, even on earth, heaven let down into his \nsoul, or as another beautifully expresses it, \n" Heaven begun below, and glory in the bud." \nBelieve me, brethren, this is no fancy affair. \nIt is a blessed and sweet reality, as many can \ntestify, by their own happy experience. The \ncase of Edward Payson is in point, for during \nhis last sickness writing to a relative he thus \nspeaks : " Were I to use the figurative language \nof Bunyan, I might date this letter from the \nland of Beulah ; for, the celestial city seems to \n\n\n\nSECOND SERIES. \n\n\n\n27 \n\n\n\nbe now full in view. Its breezes fan me; its \nodours are wafted to me; its music falls \nupon my ear ; its spirit is breathed into my \nheart. Nothing now separates me from that \nhappy world but death, which seems only as \nan insignificant rill, which may be crossed at \na step, whenever God shall give command." \nYes, my brethren, when faith is strong, its \nvisions are as clear as those of sight, and, in \nthis way, oftentimes it enables the believer to \nrise above all the sorrows of this life, and anti- \ncipate the joys of the paradise of God. It is \neven so : \n\n"The men of grace have found, \n\nGrlory begun below : \nCelestial fruit, on earthly ground, \n\nFrom faith and hope may grow." \n\nNow, that faith by which the believer is \nenabled to pitch his tent in the land of Beulah, \nand, so to speak, " be in heaven before he \narrives at it," is surely of great value, and may \nwell be called precious faith. O ! that it were \nmore common. It would lighten the heaviest \nburden, soften the hardest bed, sweeten the \nbitterest cup, and brighten the darkest scene ! \nO ! give me this faith, this precious faith, and \nmy song in the house of my pilgrimage will \nbe the song of the Psalmist: Thou shalt \nguide me with thy counsels, and afterwards \nreceive me to glory ! O ! give me this faith^ \n\n\n\n28 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthis precious faith, and my shout in a dying \nhour will be the shout of the conqueror, " O \ndeath, where is thy sting ? O grave, where is \nthy victory? Thanks be unto God, who giv- \neth us the victory through our Lord Jesus \nChrist." Precious faith! \n\nIII. It is the title-bond of our future inherit- \nance. The evidence or proof of our being the \nheirs of heaven. \xe2\x80\x94 This seems to be the precise \nidea of the apostle when, after affirming that \nfaith is the " substance of things hoped for/\' \nhe adds, "the evidence of things not seen." \nThat is, it is the proof or demonstration of the \nfact. Take an illustration : This man receives \nan appointment to some high office under gov- \nernment. Here is the document. It is signed \nby the governor, and bears the great seal of the \nState. In all respects it is properly authenti- \ncated. Here is the evidence of the appoint- \nment \xe2\x80\x94 the full proof of the fact. The appoint- \nment is his, just as certainly his as if the gov- \nernor were present and had inaugurated him \ninto that office. But, take another case: You \ngive me a deed to a tract of land in the state \nof Maine, where I have never been. It is duly \nsigned, duly witnessed ; every thing is accord- \ning to law ; that land is mine ; I have never \nwalked over that tract \xe2\x80\x94 I have never seen it. \nIt matters not ; that tract of land is as certain- \nly mine as if I had bought it with my own \n\n\n\nSECOND SERIES. \n\n\n\n29 \n\n\n\nmoney, and had walked over it a thousand \ntimes. I have the deed, the evidence of the \nfact; that which entitles me to full possession. \nJust so, in the case before us. It is written, \n" Believe in the Lord Jesus Christ, and thou \nshalt be saved." Now this faith secures salva- \ntion to the true believer. It is the title-bond, \nor evidence of his being an heir of heaven. \nBat, as the appointment or deed spoken of \nmust be authenticated, that it may be known \nto be true and genuine, so must this faith be \nauthenticated, or proved to be genuine. How? \nThe apostle tells us, " To you that believe, \nChrist is precious." Is Christ then precious to \nyour soul? This proves that you do believe; \nand truly believing, you have the word of God \nfor it that you shall be saved. But, as an ap- \npointment or deed is authenticated in various \nways, so we may mention another way to \nprove that our title-bond to heaven is good. It \nis written, "There is therefore, now, no con- \ndemnation to them which are in Christ Jesus." \nNow observe our train of reasoning : If there \nbe no condemnation, our sins are pardoned ; if \npardoned, of course we are the children of \nGod, and heirs of heaven. But how am I to \nknow that there is no condemnation for me? \nI have evidence that I am in Christ. But \nhow am I to know that I am in Christ ? The \nBible tells me- \xe2\x80\x94 " If any man be in Christ, he \n3* \n\n\n\n80 \n\n\n\nREVIVAL SERMONS. \n\n\n\nis a new creature. Old things are passed away, \nall things are become new." Well, I am \na new man. I have new views, new feelings, \nnew desires, new joys, new sorrows. I have a \nnew relish. What I once loved I now hate ; \nwhat I once hated I now love. Yes, in all my \nviews and feelings, in all my tastes and habits, \nI am a new man. My title-bond, so to speak, \nis now duly signed and sealed. Now, although \nI have never been in heaven, or seen its \nglories with my mortal eyes, unwavering faith \nin the word of God gives me an assurance, \nwhich fully satisfies my mind, and enables me, \neven now, to rejoice with joy unspeakable, and \nfull of glory. Precious faith ! \n\nIV. Faith honours God and pleases him. A \nvery striking example, or proof, of this, is \nfound in the case of Abraham. He staggered \nnot at the promise, through unbelief, but was \nstrong in faith, giving glory to God. How? \nThe apostle tells us. "By faith, Abraham, \nwhen he was tried, offered up Isaac; and he \nthat had received the promises offered up his \nonly begotten son." The circumstances of the \ncase are these: God had promised Abraham \nthat he should have a numerous posterity, and \nthat in Isaac his seed should be blessed. Now \nmark the trial and triumphs of Abraham\'s \nfaith. " When Abraham was now old, and his \nwife also well stricken in age, God called unto \n\n\n\nSECOND SERIES. \n\n\n\n31 \n\n\n\nhim, and said, Abraham, and he answered, \nBehold, here I am. And the Lord said unto \nhim, Take now thy son, thine only son, Isaac, \nwhom thou lovest, and get thee into the land \nof Moriah, and offer him there for a burnt- \noffering upon one of the mountains that I will \ntell thee of." \n\nO! what a command was this! Must \nIsaac, his son, his only and beloved son, must \nhe be offered as a burnt-offering? and must \nthis be done by Abraham himself? May \nnot the offering be made by another hand? \nNo, Abraham must do it himself \xe2\x80\x94 and do it \nwithout delay! "Take now thy son, thine \nonly son, Isaac, whom thou lovest, and go into \nthe land of Moriah, and offer him for a burnt- \noffering, upon one of the mountains that I will \ntell thee of." What a trial to parental feeling, \nand what a severe trial of his faith ! Was not \nIsaac the child of promise, and if he w 7 ere slain, \nhow could the promise be fulfilled? Abraham \ncould not tell, nor did he trouble himself about \nthe matter. God had promised ; that was \nenough. Is any thing too hard for God ? Could \nhe not do all things? Could he not even raise \nIsaac again from the dead? At any rate, Abra- \nham was resolved to obey his Maker, and trust \nhis word. \n\nAnd what did Abraham? " He rose up early \nin the morning and saddled his ass, and took \n\n\n\n32 \n\n\n\nREVIVAL SERMONS. \n\n\n\ntwo of his young men with him, and Isaac his \nson, and clave the wood for the burnt-offering, \nand went unto the place of which God had \ntold him. Then on the third day Abraham \nlifted up his eyes, and saw the place afar off. \nAnd Abraham said unto the young men, Abide \nye here w T ith the ass, and I and the lad will go \nyonder and worship, and come again unto you. \nAnd Abraham took the w r ood of the burnt- \noffering, and laid it upon Isaac his son ; and \nhe took fire in his hand, and a knife; and they \nwent both of them together. And Isaac spake \nunto his father, and said, My father : and he \nsaid, Here am I, my son. And he said, Be- \nhold the fire and the wood, but where is the \nlamb for a burnt-offering?" What a question \nfrom a darling boy ! How it must have pierced \nthe heart of the old patriarch ! " And Abraham \nsaid, My son, God will provide himself a \nlamb for a burnt-offering. And they came to \nthe place which God had told him of; and \nAbraham built an altar there, and laid the \nwood in order, and bound Isaac his son, and \nlaid him on the altar upon the wood ; and he \ntook the knife to slay his son." What an act of \ntriumphant faith was this! But this is enough. \n" And the angel of the Lord called unto him \nout of heaven, and said, Abraham ! Abraham ! \nand he said, Here am I. And he said, Lay \nnot thine hand upon the lad, neither do thou \n\n\n\nSECOND SERIES. \n\n\n\n33 \n\n\n\nany thing unto him : for now I know that thou \nfearest God, seeing thou hast not withheld \nthy son, thine only son, from me. And the \nangel of the Lord called unto Abraham the \nsecond time, and said, By myself have I sworn, \nsaith the Lord, for because thou hast done this \nthing, and hast not withheld thy son, thine \nonly son, from me, therefore, in blessing I will \nbless thee; and in multiplying I will multiply \nthy seed as the stars of heaven, and as the \nsand upon the sea-shore; and thy seed shall \npossess the gate of his enemies, and in thy \nseed shall all the nations of the earth be \nblessed, because thou hast obeyed my voice." \nThus Abraham honoured God, and pleased \nhim. Yes, faith not only honours God, but \npleases him. This idea must not be left out of \nview. What says the apostle concerning \nEnoch? "By faith Enoch was translated that \nhe should not see death, for before his transla- \ntion he had this testimony that he pleased \nGod; but without faith it is impossible to \nplease him, for he that cometh to God must \nbelieve that he is, and that he is a rewarder of \nthem that diligently seek him." The case of \nEnoch, according to a Jewish tradition, was \nthis : Enoch lived in a time of abounding \niniquity. He was a bold reprover. His life \nwas threatened; but God commanded him to \ndenounce judgments upon the wicked around \n\n\n\n34 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhim; assuring him that they should not be \npermitted to do him any harm. Accordingly \nhe, in the midst of a raging multitude, lifted \nup his voice, and said: " Behold the Lord com- \neth with ten thousand of his saints, to execute \njudgment upon you alL" Upon this they \nrushed upon him, to put him to death; but \nsuddenly the heavens were opened, and in the \nview of all he was snatched away! "was trans- \nlated that he should not see death." \n\nNow that faith which thus honours and \npleases God, must surely be of great value; \nmust be precious indeed ! O ! that we had \nmore of this precious faith in this our day! \nLet each Christian now lift up his heart, and \nsay: Lord, I believe, help thou mine unbelief! \nLord increase my faith ! Precious faith ! But \nagain : \n\nV. Faith unites to Christ, in our effectual \ncalling. It binds the soul of the believer to \nChrist in bonds never to be broken. This is \nits chief excellence \xe2\x80\x94 this is its crowning glory ; \nfor what can the ivy do without the oak? and \nwhat can such poor sinners as we are do with- \nout a Saviour? But faith not only links the \nsoul to Christ, but creates a union, mysterious \nand divine. Is Jesus Christ the vine? Believ- \ners are the branches. Is Jesus Christ the head? \nBelievers are the members. Is Jesus Christ the \nbridegroom? Believers are the bride. Nay, \n\n\n\nSECOND SERIES. \n\n\n\n35 \n\n\n\nthe apostle uses language, if possible, stronger \nstill; for, says he, "We are members of his \nbody, of his flesh, and of his bones !" Precious \nfaith! uniting us to Christ, it makes us par- \ntakers of his righteousness; and possessed of \nthis, our peace is made with God, and we are \nsafe and happy for ever, for thus it is written : \n"There is therefore now no condemnation to \nthem which are in Christ Jesus." And again : \n" Being justified by faith, we have peace with \nGod, through our Lord Jesus Christ. By \nwhom also we have access by faith into this \ngrace wherein we stand, and rejoice in hope of \nthe glory of God." Precious faith! How \nprecious it must be in a day of trouble ! O ! \nhow precious in a dying hour ! \n\nAnd now, in closing : \xe2\x80\x94 How very simple and \nbeautiful is the way of salvation ! We are not \nrequired to traverse oceans, nor scale moun- \ntains, nor study abstruse sciences. We are \nnot required to go on a pilgrimage to the tomb \nof some prophet, or the shrine of some martyr. \nWhat says the Saviour? "As Moses lifted up \nthe serpent in the wilderness, even so must the \nSon of Man be lifted up ; that whosoever believ- \neth in him should not perish, but have eternal \nlife." And again, the Saviour, knowing how \nprone many persons are to stumble at the sim- \nplicity of the way of salvation, comes over the \nsame ground, in the very next verse; for, says \n\n\n\n36 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhe, " God so loved the world, that he gave his \nonly begotten Son, that whosoever believeth in \nhim should not perish, but have everlasting \nlife." In accordance with this, when the \ntrembling convicted jailor, at Philippi, pro- \npounded to Paul and Silas that important in- \nquiry, " O sirs, what must I do to be saved ?" \nthe prompt reply was, " Believe in the Lord \nJesus Christ, and thou shalt be saved." Yes, \nfaith in Christ is the grand requisite. This is \nheaven\'s plan, and let none stumble at its sim- \nplicity; for every thing that God does, is \nmarked with simplicity. If you and I had the \nlighting up of the world, what a complicated \nmachinery we would have! How many \ntorches and lamps ! and the world would not \nbe well lighted up then. But God proposes to \nlight up the world, and mark! one brilliant \nsun, like an urn of overflowing light, pours \nday, beauteous day upon the world. How \nmuch better than all our torches and lamps ! \nEven so, all the efforts of all the men in the \nworld cannot save one sinner from the damna- \ntion of hell! But, thank God! one loving \nJesus, one dear, dying Christ, can save mil- \nlions ! Aye, can save millions crowding upon \nmillions! \xe2\x80\x94 Can save, and will save, all who \nwill cordially receive him as he is offered in \nthe*gospel ! And now, if there be a burdened \nsinner present who desires salvation, let him \n\n\n\nSECOND SERIES. \n\n\n\n37 \n\n\n\nremember the words of the blessed Saviour, \nalready recited, " As Moses lifted up the ser- \npent in the wilderness, even so must the Son \nof man be lifted up, that whosoever believeth \nin him should not perish, but have eternal \nlife." This is a beam of light divine. This is \nthe gospel in miniature! And, if the whole \nBible were destroyed, and this fragment only \nleft, we would have enough to point out our \npathway to heaven. Remember, the language \nis the language of the Saviour himself, and his \nillustration is most striking and to the point. \nThe children of Israel were bitten by fiery ser- \npents; the venom was deadly. Moses could \nnot heal them ; the elders of Israel could not \nheal them, nor could they heal themselves. \nGod alone could meet the case. And, accord- \ningly, in the plenitude of his mercy, he directs \nMoses to prepare a brazen serpent, and lift it \nupon a pole, and pledged the veracity of a God \nthat whosoever, when bitten, should look, \nshould live. Here is a man bitten ! O ! send \nfor Moses \xe2\x80\x94 send for the elders. They come. \nWhat is the matter? A serpent has bitten \nme, and I am in agony \xe2\x80\x94 I am dying ! Moses, \nhelp me! I can\'t help you, says Moses. \nElders of Israel, help a dying man! We \ncan\'t help you. What is to be done? Must \nI die? O no, says Moses; yonder is God\'s \nremedy ; only look, and you shall live. The \n4 \n\n\n\n38 \n\n\n\nREVIVAL SERMONS. \n\n\n\ndying man, as the last resort, turns his dying \neyes ; they look upon the serpent, and instant- \nly he springs up, and exclaims in the joy of \nhis heart, I am cured ! I am a sound man ! \nWell, says Moses, this is just what God has \nsaid, Look, and you shall live. Even so, one \nlook of faith at the blessed Redeemer, and the \nsinner is converted ! One look of faith at the \ngreat atoning sacrifice, and his sins are all \nforgiven! Yea, one look of faith at the dear, \ndying Christ, and the universe is changed in. \nrelation to the sinner, and there are shoutings \nin heaven over him: \xe2\x80\x94 " The dead is alive, and \nthe lost is found again." Yes, this is the way \nof salvation, as it is written, " Look unto me, \nand be ye saved, all ye ends of the earth, for I \nam God, and beside me there is none else." \nAnd again, " Believe in the Lord Jesus Christ, \nand thou shalt be saved." \n\nTravelling as a missionary once, I came \nto a house of entertainment. Although an \nutter stranger, I was, when known to be a \nminister, invited to hold family worship. I \nread in the third chapter of the Gospel of John, \nfrom the fourteenth to the nineteenth verse; \nand, in commenting upon the portion read, I \nremarked that the way of salvation was very \nsimple. The case was simply this: The sin- \nner is lost ; he can no more save himself than \nhe can roll a. mountain, or heave an ocean* \n\n\n\nSECOND SERIES. \n\n\n\n4 \n\n89 \n\n\n\nHe is not required to save himself. A Saviour, \nan all-sufficient and most precious Saviour, \nis provided ; and, if the sinner will only cor- \ndially accept of him, as he is freely offered \nin the gospel, he shall be saved. A daughter \nof the man of the house, had, it seems, \nbeen under serious impressions for two long \nyears; but, as yet, had obtained no hope. \nShe listened to my remarks; she drank in \nevery word, and was much wrought upon. \nDuring prayer she wept; and as she rose to \nher feet, at the conclusion of the prayer, she \nexclaimed, "I have found my Saviour! O \nmy father, my mother," said she, "I have \nfound my blessed Saviour!" "Well," said I, \n"Is Jesus Christ a precious Saviour?" " O!" \nreplied she, " he is the blessedest Saviour that \never was." "Well, what would you take for \nyour hope?" "I would not take the whole \nworld," said she, "all in silver and gold." \nAwakened sinner! stumble not at the simplici- \nty of the way of salvation. Remember, it is \nwritten, " God so loved the world that he gave \nhis only begotten Son, that whosoever believ- \neth in him should not perish, but have ever- \nlasting life." This is true\xe2\x80\x94 it is divinely true. \nO ! be persuaded to fall in with this plan of \nsalvation. \xe2\x80\x94 " Believe, and take the promised \nrest; obey, and be for ever blest." Precious \nfaith ! \n\n\n\n40 \n\n\n\nREVIVAL SERMONS* \n\n\n\nSERMON II. \n\nTHE FULFILMENT OF SCRIPTURE PROPHECY. \n\nFor the prophecy came not in old time by the will of man, hut holy men of God \nspake as they were moved by the Holy Ghost. \xe2\x80\x94 2 Peter i. 21. \n\nWhen the apostle Peter wrote this, his second \nand last epistle, being aware that he must soon \ngo the way of all the earth, he seems to have \nbeen particularly desirous that his Christian \nbrethren should distinctly bear in mind one \nthing\xe2\x80\x94 that they had " not followed cunningly \ndevised fables;" that the Saviour whom they \nreceived was indeed the predicted Messiah, \nand consequently the religion which he pro- \nmulged was true \xe2\x80\x94 was divinely true. With \nregard to himself, if there were no other \nevidence of the fact, the transfiguration scene \nwas of itself sufficiently convincing, for he \nwas an eye-witness of his majesty, when there \ncame such a voice from the excellent glory, \nsaying, " This is my beloved Son, in whom I \nam well pleased." "But," continues he, "w r e \nhave more sure word of prophecy, whereunto \nye do well to take heed, as to a light shining \nin a dark place, until the day dawn, and the \nday-star arise in your hearts." The main idea \nhere seems to be this : while the miraculous \nattestation given to the character of Christ on \n\n\n\nSECOND SERIES. \n\n\n\n41 \n\n\n\nthe mount of transfiguration was abundantly- \nsufficient to satisfy himself and others who \nwere eye-witnesses on the occasion, it might \nnot be convincing to such as had not been \npresent, and therefore he refers them to what \nhe denominates the more sure word of pro- \nphecy \xe2\x80\x94 more sure, because more capable of \nbeing more deliberately and severely tested. \nYou perceive, my brethren, that the apostle \nlaj^s great stress upon prophecy, as furnishing \na powerful argument for the truth of the \nChristian religion; and I am free to say that \nI do think it furnishes an argument which can \nneither be gainsayed nor resisted; an argu- \nment which can bear the most thorough exam- \nination, and which will stand the "test of \nscrutiny, of talents, and of time." \n\nI. In relation to Abraham, when he was \naged, and yet childless, and Sarah his wife \nalso well stricken in age, it was predicted that \nhis seed should be exceedingly numerous. \n"If," said God, "a man can number the dust \nof the earth, then shall thy seed also be num- \nbered." About four hundred years after this, \nthe children of Israel (only a portion of his \nposterity) came out of Egypt, and encamped \nin the plains of Moab. an exceeding great mul- \ntitude. Balak, king of Moab, alarmed for the \nsafety of his dominions, sends for Balaam, the \nprophet of Aram \xe2\x80\x94 and mark what is said: \n4* \n\n\n\n42 \n\n\n\nREVIVAL SERMONS. \n\n\n\n" Behold there is a people come out of Egypt : \nbehold they cover the face of the earth ! Come \nnow I pray thee and curse me this people, for \nthey are too mighty for me." When Balaam \ncame, having erected his altars and offered \nsacrifices, he took up his parable, and said : \xe2\x80\x94 \n[Mark his language!]\xe2\x80\x94 "Balak, king of Moab, \nhath brought me from Aram, out of the moun- \ntains of the east, saying, Come, curse me Jacob, \nand come, defy Israel. How shall I curse \nwhom God hath not cursed ? and how shall I \ndefy, whom the Lord hath not defied ? From \nthe top of the rocks I see him, and from the \nhills I behold him ! Lo, this people shall dwell \nalone, and not be reckoned among the nations ! \nWho can count the dust of Jacob, or the num- \nber of the fourth part of Israel?\'\' Here you \nperceive that the thing which particularly \nstruck the prophet of Aram was the exceeding \ngreat number of the people spread out before \nhim. \n\nBut there is another prophecy in relation to \nAbraham, which is perhaps still more remark- \nable. It is this : I will make thy name great \nin the earth. Now, let it be remembered, that \nwhen this language was uttered Abraham was \nbut a plain man, dwelling in tents. He was \nno statesman, no warrior ; he was no poet, no \norator. There was nothing about him which \npromised to twine around his brow the laurels \n\n\n\nSECOND SERIES. \n\n\n\n43 \n\n\n\nof fame ; nothing whatever which seemed cal- \nculated to stamp his character with immortali- \nty. He was only, as we have said, a plain \nman, dwelling in tents ; and yet it was predicted \nthat his name should be great in the earth. \nAnd has not this prophecy been literally ful- \nfilled ? Is not his name great in the earth at \nthe present time? Has it not been great \nfor, lo! these many thousand years? Most \nof the nations of the East endeavour to trace \nup their genealogy to this wonderful man. \nWith regard to the Jews, his lineal descend- \nants, we all know how proud they are of \nhim as their great progenitor; and even we \ngentile Christians, made the children of Abra- \nham by faith, even we also have for him a \nmost profound veneration. Tell me, my bre- \nthren, who and where is the man, . and in what \nage did he ever live, whose name is to be com- \npared with that of Abraham? We have heard \nof Nebuchadnezzar the Great, and Pompey the \nGreat, and Alexander the Great, and Herod, \nand Frederick, and Napoleon the Great, but the \nname of Abraham is far greater than each \xe2\x80\x94 far \ngreater than all ! Is not this remarkable ? Is \nit not strong proof of the inspiration of the \nsacred volume? Young man, your mother is \nright ! The Bible is true. Beware how you \nslight it ! It will cost you your soul! \n\nII. In Genesis ix. 27, we have a very remark- \n\n\n\n44 \n\n\n\nREVIVAL SERMONS. \n\n\n\nable prophecy, uttered by Noah: "God shall \nenlarge Japheth: he shall dwell in the tents \nof Shem; and Canaan shall be his servant." \nThe first thing, in relation to this prophecy, \nwhich we would notice is this, that here, in \nthree sentences, embracing only twenty words, \nNoah sketches the outline of the history of the \nwhole human race, descending from his three \nsons, Shem, Ham, and Japheth. Notice each \nprediction : "God shall enlarge Japheth." Dr. \nScott says that Japheth seems to have been \nthe progenitor of more than one-half of the \nhuman family! Besides occupying a large \npart of Asia, they spread over all Europe. \nThey swarm in the West India Islands, and \nnearly cover all America, north and south. \nThus, in exact accordance with the prophecy, \nGod has enlarged Japheth. But it is also \nsaid, " He shall dwell in the tents of Shem." \nNow, whether this prophecy has relation to \npolitical or religious privileges, it has been \nmost remarkably fulfilled. It is well known, \nthat political power has, to a great extent, \npassed over from the children of Shem to the \nchildren of Japheth ; and, in religious matters \nalso, (the gospel, for example,) we see with our \nown eyes that Japheth has supplanted Shem. \nThe Jews, for their unbelief, have been cut \noff, and we gentiles, and children of Japheth, \nhave been brought in. The aborigines of this \n\n\n\nSECOND SERIES. \n\n\n\n45 \n\n\n\ncountry, beyond all doubt, are the children of \nShem ; and have not the children of Japheth, \npassing over from the Old World here, on this \nWestern Continent, literally taken possession \nof the tents of Shem? Where your house \nnow stands was once an Indian wigwam ; and \nwhere our cities now rise in splendour, were \nseen, two centuries ago, the villages of the \nred men of the West. Yes, by treaty and \nby conquest, by fair means and foul means, \nthe children of Japheth have lorded it over \nthe children of Shem, and are at this very \ntime dwelling in their tents. But the pro- \nphet adds, "And Canaan shall be his ser- \nvant." And where, I would ask, do those \nin servitude chiefly come from, if not from \nAfrica, the home of Ham, the father of Ca- \nnaan? Ham, it seems, has never shaken a \nsceptre over Japheth. Shem has subdued \nJapheth, and Japheth has subdued Shem; but \nHam has subdued neither. And thus we see \nthat each item of Noah\'s prophecy has been \nmost remarkably fulfilled. "God shall en- \nlarge Japheth ; he shall dwell in the tents of \nShem; and Canaan shall be his servant." \nHow is this to be accounted for? Peter tells \nus, " prophecy came not in old time by the \nwill of man ; but holy men of God spake as \nthey were moved by the Holy Ghost." \n\nIII. The next remarkable prophecy to which \n\n\n\n46 \n\n\n\nREVIVAL SERMONS. \n\n\n\nI shall call your attention is found in Exodus \nxxxiv. 24: " Neither shall any man desire thy \nland when thou shalt go up to appear before \nthe Lord thy God, thrice in the year." By \nreference to the context, it will be seen that \nMoses had given directions, that when the \nchildren of Israel had taken possession of the \npromised land, there should be a gathering \ntogether of the men, from all their coasts, to \nworship at one altar thrice in every year. \nAnticipating an objection which might very \nnaturally be made, that this would hold out a \ntemptation to lawless and predatory bands to \ntake advantage of the occasion to~rob and \nplunder, Moses, to set them at rest upon this \npoint, utters the bold prophecy recited : " Nei- \nther shall any man desire thy land when thou \nshalt go up to appear before the Lord thy \nGod, thrice in the year." Now, this prophecy \nwas either fulfilled, or not fulfilled. If not, \nhow shall we account for the fact \xe2\x80\x94 the w T ell \nknown fact \xe2\x80\x94 that year after year, and age after \nage, the males did go up to Jerusalem with \ntheir offerings, as directed. Suppose, for \nexample, relying upon the protecting provi- \ndence of God, promised by Moses, they had \ngone up, and upon their return, had found \nthat this protecting providence had not been \nvouchsafed, think you that they w T ould have \ngone up again ? I suspect not. They would \n\n\n\nSECOND SERIES. \n\n\n\n47 \n\n\n\nhave seen that an imposition of a very serious \ncharacter had been practised upon them ; and \none imposition of this kind would have \nsufficed. They would have gone up and left \ntheir families and possessions defenceless no \nmore. Now, the question is, how could \nMoses, how could any uninspired man, have \nforeseen that such a remarkable (may I not \nsay miraculous) providence would be spreading \nits protecting shield over them year after year? \nThis is truly a very remarkable case, and is \nworthy of the serious thought of every sceptic \nin the land. It furnishes an argument for the \ntruth of the Bible, which I humbly conceive \ncannot be set aside. Yes, the Bible is true ! \nThank God, it comes to us with " credentials \nclear," "on every line marked with the seal of \nhigh divinity." \n\nIV. In the ninth chapter of the book of \nDaniel, from the 24th verse to the close of that \nchapter, we have a rich cluster of prophecies \nin relation to the Messiah. We will point out \nonly two or three, and those the fulfilment of \nwhich is remarkably clear and manifest. 1. It \nw r as predicted that he, the true Messiah, when \nhe came, should cause the sacrifice and oblation \nto cease. Was not this a very strange predic- \ntion? Shall cause the sacrifice and oblation to \ncease! Were not these of divine appointment? \nDid they not form the very sum and substance \n\n\n\n48 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof the Jew\'s religion ? How unlikely was the \nfulfilment of this prediction ! And yet, has it \nnot been literally fulfilled? Christ, by his \ndeath upon the cross, superseded the necessity \nof all the levitical sacrifices under the law. \n" It is finished," said he, as he bowed his head \nupon the cross, and the old dispensation then \npassed away. No acceptable sacrifice was \noffered after that : aye, and soon the very altar \nwas demolished \xe2\x80\x94 and lo! the sacrificial fire \nhas been quenched for these eighteen hundred \nyears! It is well known that sacrifices and \nofferings were permitted to be made in Jerusa- \nlem only. This holy city, having passed over \ninto the hands of the gentiles, the sacrifice and \noffering have literally ceased, even down to the \npresent day, so that we can now see the fulfil- \nment of this prophecy with our own eyes. \nBut another prediction is this: " He shall seal \nup the vision and the prophecy." That is, \nshall close the sacred canon. Turn to the last \nchapter of the book of Revelation, and you \nwill find these words: "If any man shall add \nunto these things, God shall add unto him the \nplagues that are written in this book." And \nmark who the speaker is: "I, Jesus, have sent \nmine angel to testify unto you these things in \nthe churches." Here you perceive the blessed \nSaviour, the true Messiah, (just as it was pre- \ndicted so long time ago,) with authority, closes \n\n\n\nSECOND SERIES. 49 \n\nthe sacred canon. * It is true \xe2\x80\x94 the papal coun- \ncil of Trent, in the sixteenth century, had \nthe hardihood and daring wickedness to add \nthe Apocrypha, (books which the Jews them- \nselves never received as inspired,) and what \nwas this? Evidence that the prophecy was \nnot fulfilled by Christ, as the Messiah ? Nay, \nverily, but proof positive that the papal \nChurch, thus trampling upon the authority of \nof Christ, is, in deed and in truth, the anti- \nchristian power, which itself also was predict- \ned. A third prediction in this connection is \nthis: "The people of the prince that shall \ncome shall destroy the city and the sanctuary." \nAnd who is this prince, in whose day the city \nand the sanctuary were destroyed? Titus, \nthe Roman commander \xe2\x80\x94 was it done by his \nauthority ? No, he endeavoured to prevent it. \nHe gave orders to his soldiers to spare the \ntemple; but they were too strong for him. \n" When they had gotten within the walls of \nthe city," Josephus states, " they were seized \nwith a kind of frenzy, and, hurling firebrands \nupon that magnificent edifice, it was, with the \ncity, soon laid in ruins." Note the accuracy \nof the prediction; not the prince, but the people \nof the prince, shall destroy the city and the \nsanctuary. With regard to the seventy weeks \nspoken of, it is thought to be one of the most \nremarkable prophecies upon sacred record, and \n5 \n\n\n\n50 \n\n\n\nREVIVAL SERMONS. \n\n\n\none of those most exactly fulfilled. Almost \nany commentator will show that the event cor- \nresponds to the prediction, to the very letter. \n\nV. In the forty-fourth chapter of Isaiah, we \nfind another Old Testament prophecy, refer- \nring to New Testament times. " I will pour \nwater upon him that is thirsty, and floods \nupon the dry ground. I will pour my spirit \nupon thy seed ; and my blessing upon thine \noffspring : and they shall spring up, as among \nthe grass, and as willows by the water- \ncourses." How descriptive is this of those re- \nvival scenes which have no signally character- \nized gospel times, beginning with the outpour- \ning of the Spirit on the day of Pentecost. \nAnd, referring to the spreading of religion \namongst the gentiles, the prophet adds, " One \nshall say I am the Lord\'s, and another shall \ncall himself by the name of Jacob, and shall \nsubscribe with his hand unto the Lord, and \nshall sirname himself by the name of Israel." \nAnd how descriptive is this also, of what many \nof us have seen with our own eyes, when in \ntimes of revival converts came forward, in \ncrowds, and avouched Jehovah, the God of \nIsrael, to be their covenant God and Father ! \nBut, what makes the matter yet more remark- \nable, is this, that the same prophet tells us that \nthese converts shall be called by another name, \nand a new name, (See Isaiah lxii. 2, and lxv. \n\n\n\nSECOND SERIES. \n\n\n\n51 \n\n\n\n15.) And is not this also even so? Original- \nly the people of God were called " Israelites;" \nnow they are termed " Christians." And is not \nthis another name? And is it not also a new \nname? Luke says the disciples were first \ncalled Christians at Antioch. Acts xi. 26. And \nnow, my brethren, how can w 7 e account for \nthese things? Believe me, Peter tells us the \ntrue way, and there is no other: " Prophecy \ncame not in old time, by the will of man ; but \nholy men of God spake as they were moved \nby the Holy Ghost." Surely the Bible is true, \nis divinely true ! \n\nVI. In the thirty-fifth chapter of Jeremiah \nwe have a prophecy rarely adverted to, and yet \none that is exceedingly remarkable. " Jonadab \nthe son of Rechab shall not want a man to \nstand before me for ever, because he hath \nobeyed the voice of his father." The state- \nment of the case is in substance this: \xe2\x80\x94 In the \ndays of Jehoiakim, the son of Josiah, king of \nJudah, the word of the Lord came unto Jere- \nmiah, saying: Go unto the house of the \nRechabites, and bring them into the house of \nthe Lord, into one of the chambers of the \npriests, and give them wine to drink. And \nwhen they w r ere brought in, Jeremiah set be- \nfore them pots full of wine, and cups, and said \nunto them, Drink ye wine. But they said, \nWe will drink no wine, for Jonadab the son of \n\n\n\n52 \n\n\n\nREVIVAL SERMONS. \n\n\n\nRechab, our father, commanded us, saying, Ye \nshall drink no wine, neither shall ye build \nhouses, nor sow seed, nor plant vineyards, nor \nhave any, but all your days ye shall dwell in \ntents; and we have done according to all that \nJonadab our father commanded us. And Jere- \nmiah said unto the house of the Rechabites: \nThus saith the Lord of hosts, the God of Israel, \nBecause ye have obeyed the commandment of \nJonadab your father, and kept all his precepts, \nand done according to all that he commanded \nyou, therefore, thus saith the Lord of hosts, \nthe God of Israel, Jonadab the son of Rechab \nshall not want a man to stand before me for \never! \xe2\x80\x94 This is the prophecy; now let us \ntrace its fulfilment. Some thirty years ago, \nJoseph Wolf, a missionary of the East, being \nin Mesopotamia, whilst conversing with the \nJews, saw a man standing at a little distance \nholding a horse by the bridle. " There is one \nof the Rechabites," said the Jews. Imme- \ndiately going up to him, the missionary in- \nquired who he was. "I am Mousa," said he; \nand turning to the thirty-fifth chapter of Jere- \nmiah, in a Bible which the missionary handed \nto him, he read in Arabic the whole chapter. \n"Here," said he, "is my lineage;" and added, \n" come with me, and I will show you that we \nnumber sixty thousand at the present day !" \nSaying this he mounted his steed, and, says \n\n\n\nSECOND SERIES. \n\n\n\n53 \n\n\n\nthe missionary, flew with the swiftness of the \nw r ind, leaving behind him a standing monu- \nment of the fact that " Prophecy came not in \nold time by the will of man ; but holy men of \nGod spake as they were moved by the Holy \nGhost," Well did Peter call it a " sure word \nof prophecy." \n\nVII. With regard to the prophecies in relation \nto the Jews, there are none which have been \nmore remarkably fulfilled, but they have been \nfrequently presented ; therefore, on the present \noccasion, I will pass over them very briefly. \nIt was predicted that they should be a peculiar \npeople \xe2\x80\x94 and have they not for ages and ages \nbeen a peculiar people, and are they not a \npeculiar people at the present time ? \xe2\x80\x94 peculiar \nin their habits and manners; peculiar in their \nvery looks? It was predicted that they should \nbe scattered \xe2\x80\x94 and where is there a nation \nunder heaven where some of this peculiar peo- \nple are not found? It was predicted that they \nshould be persecuted \xe2\x80\x94 only read the history of \nthe Jews, and you will find abundant evidence \nthat this prophecy has been fulfilled to the \nvery letter! It was predicted that they should \nbecome a proverb and a by-word \xe2\x80\x94 and how \ncommon are such sayings as these : " As rich \nas a Jew;" and "Take care of that man, he \nwill Jew you." It was predicted that they \nshould dwell alone, and not be reckoned \n5* \n\n\n\n54 \n\n\n\nREVIVAL SERMONS. \n\n\n\namongst the nations \xe2\x80\x94 and is not this their con- \ndition at the present time ? and has it not been \nsuch, for, lo! these many years? " The chil- \ndren of Israel shall abide many days," says the \nprophet, u without a king, without a prince, \nand without a sacrifice, and without an image, \nand without an ephod, and without a teraphim. \nAfterwards shall the children of Israel return, \nand seek the Lord their God, and David their \nking, and shall fear the Lord and his goodness \nin the latter days." Hosea iii. 4, 5. For eigh- \nteen hundred years the children of Israel have \nhad no king, no prince, no sacrifice, no image, \nno ephod, no teraphim, and they now seem \nevidently awaiting some great event about to \ntake place in these latter days. I do say, that \nthe past history of the Jews, and their present \ncondition, furnish an evidence for the inspira- \ntion of the sacred Scriptures, which, I am bold \nto affirm, cannot be overturned or set aside. \nYoung man ! I repeat what I said before: your \nmother is right ! The Bible is true ! Beware \nhow you make light of it! It will cost you \nyour soul ! \n\nVIII. One prophecy more and I have done. \nIt is found in Daniel xii. 4. "Many shall run \nto and fro, and knowledge shall be increased." \nThis prophecy is invested with peculiar inte- \nrest, as, I verily believe, it has special reference \nto these last days, or the times in which we \n\n\n\nSECOND SERIES. \n\n\n\n55 \n\n\n\nlive. By reference to the context, it will be \nseen that the prophet speaks of the rising of an \nantichristian power, which should continue \ntwelve hundred and sixty years; and that \nabout the time of its going down, " many shall \nrun to and fro, and knowledge shall be in- \ncreased." There are two periods from which \nProtestants usually date the rising of this anti- \nchristian power; one is from the year 606, \nwhen Boniface III. became universal bishop; \nand the other is one hundred and fifty years \nlater, in the year 756, when Stephen I., bishop \nof Rome, was made a temporal prince. Cer- \ntainly, on each of these occasions, we see the \n"Man of Sin" looking out. Take the first. \nIn the year 606 the bishop of Rome usurped \nthe title of universal bishop. Was not this in \ndirect opposition to the spirit and teachings of \nour blessed Saviour? It will be recollected that \nwhen, on a certain occasion, the apostles dis- \nputed among themselves which of them should \nbe the greatest, the Saviour gave them a re- \nbuke which they seem never to have forgotten \nto their dying day. And it is remarkable that \neven to the time of Gregory I., only a few \nyears previous to Boniface III , this love of \npre-eminence, or spirit of domination, was con- \nsidered an unequivocal mark of antichrist; for, \nwhen the patriarch of Constantinople assumed \nthe name and title of universal bishop, Grego- \n\n\n\n56 \n\n\n\nREVIVAL SERMONS. \n\n\n\nry L made this remark, that "Whoever as- \nsumes the name or title of universal bishop, is \nantichrist, or the forerunner of antichrist." \nThe bishop of Rome then being judge, the \nbishop of Rome, assuming, in the year 606, \nthis very title, became antichristian in his cha- \nracter. Reckoning twelve hundred and sixty \nyears from that period, (allowing three hun- \ndred and sixty days to the year,) will bring us \nto the year eighteen hundred and forty-eight, a \nyear most memorable in the calendar of time, \nwhen the Pope of Rome was driven from his \nthrone, and his tiara made to trail in the dust. \nCertainly there was then a blow given to that \npower, w r hich, to say the least, marked a new \nand most disastrous era in the history of the \nChurch of Rome. The other period from \nwhich we usually date the rising of this anti- \nchristian power, is, as we have said, one hun- \ndred and fifty years later, when Stephen I., \nbishop of Rome, became a temporal prince. \nAnd it must be confessed that then the fea- \ntures of the Man of Sin were much more \nclearly and distinctly marked. A temporal \nprince! A temporal prince! What warrant \nhad he for this? What said the Saviour? \n" My kingdom is not of this world. If my \nkingdom were of this world, then would my \nservants fight ; but now is my kingdom not of \nthis world." You see, my brethren, the oppo- \n\n\n\nSECOND SERIES. \n\n\n\n57 \n\n\n\nsition, the direct opposition of the Pope of \nRome to Christ and his authority. How pal- \npable ! how daring! Look a little longer at \nthe matter. The Pope wears a crown. Did \nChrist wear a crowm? Ah ! me, he did wear a \ncrown, but it was a crown of thorns. The \nPope wears a crown, set with jewels; Christ, a \ncrown interwoven with thorns. Is the servant \ngreater than his master? or he that is sent \ngreater than he who sent him? But it is said \nthe Pope is the successor of Peter, the prince \nof the apostles. Did Paul acknowledge him \nas prince/ when he rebuked him at Antioch? \nDid James, when he presided himself at the \ncouncil held in Jerusalem? Did the council, \nwhen they sent him upon an errand into gen- \ntile lands? or did Peter himself, when he used \nthis unassuming language, " The elders which \nare among you I exhort, who am also an \nelder?" The fact is, if any of the apostles was \nprince, or primate, it must have been Paul, for \nit was he, and not Peter, w T ho affirmed that \n"the care of all the churches w r as upon him." \nThe case is clear; the Church of Rome is the \nantichristian power spoken of by Daniel, and \nby John also, which was to rule with a high \nhand, and continue twelve hundred and sixty \nyears. But whether the rising of this anti \nchristian power be dated from the year 606, or \none hundred and fifty years after, it matters \n\n\n\n58 \n\n\n\nREVIVAL SERMONS. \n\n\n\nnot; the time of the end is near. As for my- \nself, I deem both calculations correct. As \nthere was more than one period from which \nwe date the beginning of the Babylonish cap- \ntivity, which was to last seventy years, and \neach was right, (seventy years carrying us to \nsome corresponding decree for the restoration \nof the Jews,) even so, in this case, twelve hun- \ndred and sixty years from the first mentioned \nperiod, will carry us to the first effectual blow \ngiven to this antichristian power; twelve hun- \ndred and sixty from the second, will carry us \nto the last: for according to the Scriptures, \nthis power is not to be crushed in a day; it \nwill die hard, and its last convulsive agonies \nmust needs be protracted. If, then, twelve \nhundred and sixty years from the first date \nbring us to the period when the great power of \nthe Man of Sin shall be broken, twelve hun- \ndred and sixty years from the second date will \nbring us to the grand predicted consummation, \nwhen great voices shall be heard in heaven, \nsaying, " Babylon the great, is fallen, is fall- \nen!" and amid Alleluias innumerable, her \nsmoke shall go up for ever and ever ! But, in \nany case, one thing is evident, Daniel\'s vision \nis closing; for it is to be known by this: In \nthe time of the end u many shall run to and \nfro, and knowledge shall be increased." What \na mighty moving amongst the nations has \n\n\n\nSECOND SERIES. \n\n\n\n59 \n\n\n\nthere been in these latter ages ! What a spirit \nof emigration! How they crowd in upon us \nfrom the old world! Every ship comes \nfreighted with human beings. The tide of \npopulation flowing in upon us from all quar- \nters of the earth, is immense \xe2\x80\x94 something like \nthree hundred thousand every year. And how \nmany, in our own land, are going east, west, \nnorth, and south, as business, or trade, or \nfancy may direct. I am bold to say, that at \nthis present time there is more of this running \nto and fro, than was ever known before. Yes, \nliterally " running." What is now the usual \nmode of travelling? Is it not in steamboats \nand railroad cars? And do we not speak of \none " running" ten, twelve, and fourteen miles \nan hour? and the other !" running" twenty, \nthirty, forty, and even fifty miles an hour? \nWhat multitudes are upon the move now, and \nwith what speed do they go! Surely the pro- \nphet\'s mental ray was purged, and it was when \nhe was under the inspiration of the Almighty, \nthat he uttered this prediction \xe2\x80\x94 " Many shall \nrun to and fro;" but this is not all; he adds, \n" knowledge shall be increased." \n\nAnd is there not at this time a spirit of \ninquiry, and a spirit of inquiry such as was \nnever known before? Is not the schoolmaster \nabroad, and the lecturer abroad, and the mis- \nsionary abroad? It was said, " The Lord gave \n\n\n\n60 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthe command, and great was the company that \npublished it." And so, at the present time, \nthe Lord has willed it that knowledge shall be \nincreased ; and how many, and varied in their \ncharacters, are those who are carrying the \nlights of science and religion into every land ! \nOld landmarks are breaking down ; old preju- \ndices are passing away; and sacrifices are \nnow being kindled in every valley, and on \nevery mountain-top, not only throughout our \nboundless continent, but even in the islands \nwhich are afar off. This new order of things \nmay be dated from the period of the Reforma- \ntion. Then was the long slumber of ages \nbroken; then was the morning-star seen to \nrise in splendour; and then could the great \nReformers exclaim with the voice of joy and \npraise, " the night is far spent ; the day is at \nhand V Yea, congratulating each other, they \nmight well indulge in the language of tri- \numph and exultation, and say, \n\n\xe2\x80\xa2 " Christian, see the orient morning \n\nBreaks along the darkened sky ! \nLo ! the expected day is dawning, \n\nGlorious Day-Spring from on high. \nZion\'s Sun, salvation beaming, \n\nGilding now the radiant hills, \nRise and shine, till, brighter beaming, \n\nAll the world thy glory fills V 9 \n\nWhat inventions, what discoveries, what \nimprovements have marked these latter ages ! \n\n\n\nSECOND SERIES. Gl \n\nFirst, we may mention the mariner\'s compass, \nby which new oceans have been traversed, \nand new continents, and islands, and people, \nand plants have been discovered ; and thus \nenlarging the bounds of human knowledge. \nAnd then comes the telescope, spreading out \nbefore the mind the immensity of the empire \nof God, such as was never dreamed of before. \nIn former times it was supposed that there \nwere no more than a thousand stars, (for \nthis is about the number seen by the naked \neye,) but now we are told that eighty mil- \nlions have been brought within the range of \nhuman vision, by this powerful, this wonderful \ninstrument, invented by the ingenuity of man. \nNext comes the microscope, which adds great- \nly to our knowledge, bringing to view a new \nuniverse. This language may seem strange, \nbut it is literally true. Yes, bringing to view \na new universe of minute existences, so ex- \nceedingly minute, that it requires no less than \nten thousand of them to occupy the space of a \ngrain of sand! And then comes the printing- \npress, that noble invention, which has served \nto cheapen knowledge, and diffuse it far and \nwide. Time was, when a Bible would cost \nfive hundred dollars ; now it can be purchased \nfor less than fifty cents! Time was, when it \nwas the work of years; now it can be done \nin less than an hour! The American Bible \n6 \n\n\n\n62 REVIVAL SERMONS. \n\nSociety alone strikes off twenty thousand co- \npies of the sacred Scriptures in a single day ! \nAnd the whole Testament can be printed \nin less than one minute! This invention of \nprinting has marked a new epoch in the his- \ntory of the world, and has served to spread \nlight and increase knowledge far, very far \nbeyond any thing that our progenitors ever \ndreamed of. "What an immense number of \nnew books are continually coming from the \npress! And, as for newspapers, periodicals, \nand tracts of every kind, they are now being \nscattered over the wide world like the leaves \nof autumn, when the trees of the forest are \nswept by the mighty winds of heaven. Even \nchildren now are supplied abundantly with \nreading matter, rich and varied. Even so late \nas when I was a child, the grand total of a \nlibrary for those in tender years amounted to \n(so far as known to me) not more than some \nsix or eight little books; now many Sabbath- \nschools have at least one thousand volumes \neach. One of the prophets, referring to the \nincreasing of knowledge in the latter days, \nsays, "a child shall die a hundred years old." \nNow we can understand what must have \nappeared very strange to those in former times : \nit is now literally true, that one dying in \nchildhood, in this day of increasing light, may \nknow more than many a one who died, in \n\n\n\nSECOND SERIES. 63 \n\nformer times, bowed down under the weight of \na hundred years. \n\nThe steam-power, too \xe2\x80\x94 what miracles has \nthat wrought! What a new impulse has it \ngiven to printing, travelling, manufactures, \nand improvements of every kind! Now we \nare in possession of the secret of perform- \ning by one hand what required a hundred \nin days gone by. Moreover, we have now \nthe blind man\'s book. Did our fathers ever \nhear of such a thing as teaching the blind \nto read? Our Saviour enabled the blind to \nsee by miraculously opening their eyes ; but \nnow, without a miracle, they are taught, not to \nsee, but to read. And is not this the increas- \ning of knowledge in a new quarter? And \nbesides the blind man\'s book, have we not \nthe diving bell, an invention of these latter \nages, by which a man can go down into the \ndeep, and bring up treasures long buried \nthere. And have we not the submarine tele- \nscope, by which a seaman standing upon the \ndeck of a vessel in the midst of the ocean, \ncan look down into the blue water, and see \ndistinctly the bottom of that vessel, even the \nhead of every nail and every crack : \xe2\x80\x94 and the \nsubmarine battery, by which a man on shore, \nand hidden from view, can in a moment of time \nblow up a ship of war, and even a whole fleet, \nforty miles distant, by an unseen hand. You \n\n\n\n64 REVIVAL SERMONS. \n\nhave witnessed the wonders of the daguerreo- \ntype. Time was, when, if you wished your own \nlikeness taken, or that of a friend, there must \nbe at least three sittings : two hours the first \nday, two hours the second, and one the third. \nNow, one sitting may suffice, and that for less \nthan one minute! Had a person predicted \nthis thirty years ago, he would have been \nesteemed a visionary and a madman. More- \nover, by the inventive power of man, our \nstreets can now be lighted without oil, and our \nhouses without candles. Did our fathers know \nhow this could be done ? Ice is now made a \nstaple, and straw converted into paper. "Who \never heard of such a thing fifty years ago? \nIn medical science, and mental science, and \ngeological science, how many new facts have \nbeen established, and how many wonderful \ndiscoveries have been made! But, not to \nenlarge, there is that " wonder of all wonders" \n\xe2\x80\x94 that great wonder of the age \xe2\x80\x94 the magnetic \ntelegraph ! Who ever heard of mortal man\'s \nannihilating time and space? And yet here \nis an invention which, to all intents and pur- \nposes, does it; for, in the conveyance of a \nmessage, there is no perceptible difference \nbetween one mile and ten thousand. A per- \nson in New York may converse with his \nfriend in St. Louis with the same ease and in \nthe same time that he could converse with his \n\n\n\nSECOND SERIES. \n\n\n\n65 \n\n\n\nfriend, in writing, in the same room. Nay, \nmatters can be so arranged, that a person in \nSt. Louis, some twelve or fifteen hundred \nmiles distant, may be reading the message of \nthe President at half after eleven o\'clock, that \nvery message which is not to be read in Wash- \nington City until the clock there strikes \ntwelve. This seems not only like annihila- \nting space, but outstripping time itself. Only \nthink : mortal man, so to speak, grasping the \nlightnings of heaven, which play around the \nthrone of the eternal God, and converting \nthem into swift messengers to go and come at \nhis command, saying: "Haste, my servant, \ncarry this message to my friend beyond broad \nrivers and towering mountains; \xe2\x80\x94 fly, swifter \nthan the wind ! In less than a moment, bear \nmy message \xe2\x80\x94 in less than a moment, bring \nhis answer back!" How astonishing is this! \nHow it spreads knowledge ; and how it proves \nits mighty increase ! When I think upon the \nwonderful inventions, discoveries, develope- \nments, and improvements of these latter times, \nI am amazed. It would seem, that we are \ncoming too near the throne of the Eternal; \nthat we have actually intruded ourselves \ninto his presence-chamber, and are within the \nprecincts of the place where archangels dwell. \nIs not the inventive power of man, of the pre- \nsent age, like the pride of Nimrod, who, in the \n6* \n\n\n\n66 \n\n\n\nREVIVAL SERMONS. \n\n\n\nloftiness of his aspirations, said, "Come, let us \nmake a tower, whose top shall reach unto \nheaven." At any rate, I have thought that if \nthe mind of man, now so luminous, should \nexplode, it would be in a shower of sparks, \nastonishing the world with the brilliancy of \nits corruscations. The prophet, some twenty- \nfive hundred years ago, referring, as we verily \nbelieve, to the very age in which we live, \nuttered the prophecy, " Many shall run to and \nfro, and knowledge shall be increased." How \nclear must have been the visions of him who \ncould predict such things! Every thing was \nas if then passing directly and in full view \nbefore his eyes. Surely the most sceptical \nmust now bow before the power of divine \ntruth. Surely the most obstinate must admit \nthat " prophecy came not in old time by the \nwill of man, but holy men of God spake as \nthey were moved by the Holy Ghost." \n\nAnd now, if these prophecies are true, must \nnot all others recorded in the same sacred \nvolume bear the same sacred character ? Per- \nmit me simply to remind you of a few : \xe2\x80\x94 \nu Say ye to the righteous, it shall be well with \nthem; wo to the wicked, it shall bd^ill with \nhim." "He that believeth and is baptized \nshall be saved, but he that believeth not, shall \nbe damned." "The hour cometh when all \nthat are in their graves shall hear the voice of \n\n\n\nSECOND SERIES. \n\n\n\n67 \n\n\n\nthe Son of God, and shall come forth; they \nthat have done good to the resurrection of life, \nand they that have done evil to the resurrec- \ntion of damnation." Let then the righteous \nrejoice, for heaven, with all its joys, is just at \nhand! Let the sinner tremble, for hell, with \nall its sorrows, is not far off! Another mo- \nment, and the Christian may be in paradise \nwith God and his angels! Another moment, \nand the Christless soul may be in tophet, with \ndevils and damned spirits ! Awake, one ! \nawake, all! for eternity is nigh, even at the \ndoor, and the night cometh, when no man can \nwork ! Let no one trifle with matters of such \nhigh import! The Bible is true, and all its \ndeclarations may assuredly be depended upon. \nThe argument for the inspiration of the sacred \nvolume drawn from prophecy, is only one \namongst many, but is of itself convincing ; \nand the man who is an unbeliever, in view of \nthe evidence drawn from this source, would \nnot believe though one rose from the dead. \nPermit me, also, to guard you against infi- \ndelity. As this is a day of abounding iniquity ; \nas intemperance, profane swearing, Sabbath- \nbreaking, gambling, and other kindred vices, \nare, alas ! too common in our midst, we may \nexpect infidelity, at least in some of its forms, \nto keep pace with these things, for, as one well \nremarks, " Infidelity is a disease of the heart, \n\n\n\n68 \n\n\n\nREVIVAL SERMONS. \n\n\n\nnot of the head." Let the morals be corrupt, \nand the sentiments will soon become loose. \nLet the heart be infected with vice, and infi- \ndelity will forthwith spring up, like green \nscum upon the surface of a foul and stagnant \npool. Beware of infidelity ! It wars against \nreason and common sense, against God and the \nbest interests of man. Beware of infidelity ! \nIt teaches that man is not responsible to his \nMaker for his actions, however atrocious they \nmay be, and that in the end, it will be as well \nwith the gambler and the pirate as with the man \nof virtue and religion. Beware of infidelity ! It \ncurses the body, and curses the soul ; it curses \nyou in time, and it will curse you through all \neternity. Beware of infidelity ! It will poison \nthe stream of public morals, and public happi- \nness : it will rob you of your dearest hopes \nand sweetest comforts : it will rob you of the \nfavour of God ; will hang around your dying \nbed the curtains of gloom and despair. It will \nlay your body in an unblest grave, and your \nsoul " in the urn of everlasting death !" I have \nheard the saying, "Cry havoc, and let slip \nthe dogs of war but he who encourages infi- \ndelity, in a more fearful sense cries " havoc !" \nand lets slip, not the dogs of war, but the \nspirits of Pandemonium, and the demons of the \npit ! Young man, listen to me : I repeat once \nmore what I have said before \xe2\x80\x94 your Christian \n\n\n\nSECOND SERIES. \n\n\n\n69 \n\n\n\nmother is right \xe2\x80\x94 the Bible is true ! and if \nyou die without the repentance which it en- \njoins, and the Saviour which it reveals, mark \nmy word, in the great day of judgment you \nwill wish you had* never been born ! \n\n\n\nSERMON III. \n\nNATURE, SINFULNESS, AND CONSEQUENCES OF UNBELIEF. \n\nHe that helieveth not, shall be damned.\xe2\x80\x94 Mark xvi. 16. \n\nThis is one of the most awful declarations \nfound in all the sacred volume : and it as- \nsumes a character of peculiar interest and so- \nlemnity, when we recollect, 1. By whom this \ndeclaration was originally made; and 2. The \ncircumstances in which it was made. \n\nBy whom was this declaration originally \nmade? It was not by an enemy, but by a \nFriend \xe2\x80\x94 the sinner\'s best Friend \xe2\x80\x94 even the \nloving tender-hearted Saviour himself. Yes, it \nis none other than the blessed Jesus, who died, \nfor sinners, and before whose judgment-seat \nwe must all one day appear, who said, "He \nthat believeth not, shall be damned." And \nwhen did he utter this awful language? In \nthe most interesting circumstances which can \nwell be imagined. It was in his last interview \n\n\n\n70 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwith his disciples. He had died on the cross ; \nhe had risen from the tomb, and he was now \njust about to ascend to heaven. His disciples \nare around him, and there is the cloud, like a \nchariot, hovering over him, and angels waiting \nto attend him to his home in the sky. In \nthese peculiarly interesting circumstances, our \ngreat Redeemer gave his parting charge : \xe2\x80\x94 \n" Go, my disciples, into all the world, and \npreach the gospel to every creature. He that \nbelie veth and is baptized, shall be saved" \xe2\x80\x94 \nhere we have the overtures of mercy for those \nwho accept of the way of salvation proposed \nin the gospel \xe2\x80\x94 "but he that believeth not, \nshall be damned." Here w r e have solemnly \nannounced the certain doom of those who re- \nject it. Remember, these are among the very \nlast words which fell from the lips of our \nblessed Saviour, when on earth, and they may \nwell be depended upon ; for who can suppose \nthat He, whose love for our race was stronger \nthan death, would use language unnecessarily \nharsh? or who can for a moment suppose that \nour Saviour would utter vain words, especially \nin circumstances of such peculiar interest and \nsolemnity. No, my friends, the declaration in \nour text may not be lightly regarded : it pre- \nsents a truth of tremendous import, and must \nstand for ever \xe2\x80\x94 "He that believeth not, shall \nbe damned." \n\n\n\nSECOND SERIES. \n\n\n\n71 \n\n\n\nThe nature, the sinfulness, and the conse- \nquences of unbelief, will now engage our atten- \ntion. \n\nAnd First. The nature of unbelief. And \nhere we need not enlarge. Unbelief is the \nopposite of faith. Now, as faith is giving \ncredence to the testimony of God in general, \nhaving special reference to the mediatorial \ncharacter of Christ, as the world\'s last and \nonly hope, unbelief is the rejection of that tes- \ntimony. And this may be either speculative \nor practical \xe2\x80\x94 speculative, as when a man looks \nupon Christianity as a farce, and the Bible as \na cunningly devised fable. Unbelievers of this \nclass are certainly embraced in the anathema \nof the text, "he that believeth not, shall be \ndamned. " But unbelief may also be practical, \nas when a person professes to believe that the \nBible is the word of God, and yet is not influ- \nenced by the Bible; or, as when a man admits \nthat Christ is a Saviour, and yet receives \nhim not as such; admits that Christ is the \nonly Saviour, and yet treats him as if he were \nno Saviour at all. In this case, the under- \nstanding assents, but the will rebels; the \nhead is right, bat the heart is wrong. There \nis no want of evidence, but a lack of disposi- \ntion. In both cases the unbelief is substan- \ntially the same. Christ is rejected; and as \nwithout him there is no Saviour, the condem- \n\n\n\n72 \n\n\n\nREVIVAL SERMONS. \n\n\n\nnation of the one, of course, must be as certain \nas the condemnation of the other. So, then, \nthe anathema of the text is of great compass, \nand may have reference to some \xe2\x80\x94 alas ! I fear, \nto many at this very time. "He that hath \nears to hear, let him hear." \n\nSecond. The sinfulness of unbelief. It is \nmanifest, from the whole tenor of the Bible, \nthat whether we can fully understand the mat- \nter or not, there is something in the sight of \nGod exceedingly offensive and hateful in the \nsin of unbelief. No sin, it would appear, \ncalls down heavier wrath than this. Why \nwas it that a whole generation of Jews were \ncut off from the promised land? The Psalmist \nsays, that with that generation God was not \nwell pleased, and sware, in his wrath, that they \nshould not enter into his rest ; and, lo ! their \ncarcasses fell in the wilderness, and their \nbones were made to bleach in the desert, a \nfearful monument of God\'s wrath for some \nsin committed! And what sin? Their striv- \nings, their rebellions, their idolatries? No. \nWhy, then, was it that they were not permit- \nted to enter the promised land ? The apostle \ntells us, in express terms: "They could not \nenter in, because of unbelief." And when he \nsaid this, he seized the opportunity to give \nneedful warning to those to whom he was \nwriting. " Take heed, brethren," says he, \n\n\n\nSECOND SERIES. \n\n\n\n73 \n\n\n\n"lest there be in any of you an evil heart of \nunbelief:" and again, "let us labour to enter \ninto that rest, lest any man fall after the same \nexample of unbelief." Some eighteen hundred \nyears ago, the Jews were cut off from their \nland, amid circumstances which indicated spe- \ncial divine wrath. Our Saviour predicted \nthat there would be many signs and wonders \nand fearful sights connected with the destruc- \ntion of Jerusalem, such as should cause men\'s \nhearts to tremble and fail within them. And \nthe account which Josephus gives is most \nremarkable and full of terror. He tells us that \na meteor, having the appearance of a broad- \nsword, was seen suspended over Jerusalem, I \nthink, for the space of three years; that \nvoices were heard in the clouds, as of horses \nand chariots rushing to battle ; that the priests \nwho ministered in the holy place, overheard \nvoices in the holy of holies, (where, mark! none \nbut the high-priest was permitted to enter, \nand he only once a year,) saying, "Let us go \nhence! let us go hence!" And one thing, \nwhich occasioned a greater panic than any \nthing else, was this : \xe2\x80\x94 A person came from the \ncountry, presenting a singular appearance, \nand uttering strange sounds. "A voice!" \ncried he, " a voice from the east, a voice from \nthe west, a voice from the four winds! Wo \nto Jerusalem! wo to the temple!" By order \n7 \n\n\n\n74 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof the magistrates, he was arrested; he was \nscourged. Josephus affirms that his very \nbones were laid bare ; but he ceased not utter- \ning the same mysterious cry \xe2\x80\x94 " A voice from \nthe east! a voice from the west! a voice from \nthe four winds ! Wo to Jerusalem ! wo to the \ntemple! wo to myself!" And as he uttered \nthese last words \xe2\x80\x94 Wo to myself! \xe2\x80\x94 a stone \nfrom the besieging army struck him, and he \nfell dead ! Moreover, the historian tells us, \nthat when Titus, the Roman commander, had \ngotten within the walls of the city, and had \nlooked upon the scene of unprecedented dis- \ntress spread before his eyes, he could not \nrefrain from tears; and, looking up to heaven, \nhe called God to witness that he (Titus) had \nnot brought these calamities upon the Jews; \nand added, that it was so evident that God \nwas angry with them, that he was afraid \nnot to punish them, lest God should punish \nhim. And whereas, on former occasions, they \nwere driven away from their land and sent \ninto captivity, in some cases for seven, and \ntwelve, and twenty, and even seventy years, \nnow they have been cut off, for, lo! these \neighteen hundred years. Now, the question \nis, why were they thus cut off? The answer \nis given by the apostle himself: "Because of \nunbelief they were broken off." Again, as on \na former occasion, the apostle seizes the oppor- \n\n\n\nSECOND SERIES. \n\n\n\n75 \n\n\n\ntunity to make an improvement of the matter: \n"Thou standest by faith," says he; " be not \nhigh-minded, but fear." There is a passage \nin our Saviour\'s conversation with Nicode- \nmus that is very remarkable, and much to the \npoint: " He that believeth on him, (that is, on \nChrist,) is not condemned; but he that be- \nlieveth not, is condemned already." And why? \nMark the reason given: "Because he hath not \nbelieved in the name of the only begotten Son \nof God." Just as if the sin of unbelief were \nthe only sin which condemns the sinner. \nAnd in our Saviour\'s last consolatory address \nto his disciples, we find another passage \nequally remarkable, and, if possible, stronger, \nand yet more to the point: "And when he \n(the Spirit) is come, he will reprove the world \nof sin, and of righteousness, and of judgment." \nMark! of sin, because they believe not in \nme! Here it would appear that the grand \ndesign of the mission of the Spirit into our \nworld was to produce a conviction of sin. \nAnd what sin? Of unbelief. \xe2\x80\x94 " Of sin, be- \ncause they believe not on me." \n\nIs this the only sin which men commit? \nor are other sins not heinous in the sight of \nGod? This is not the idea intended here to \nbe conveyed. There are many other sins \nwhich men commit, and the Bible stamps \nthem as sins very odious and offensive in the \n\n\n\n76 \n\n\n\nREVIVAL SERMONS. \n\n\n\nsight of God, but "unbelief is the greatest of \nall : it is that which embraces all others, and, \nso to speak, swallows them up. Here is the \nshadow of a cloud passing over the earth. It \nis distinctly seen; but the shades of night- \ncome, and that shadow is lost, being swallowed \nup in the deeper gloom of the midnight hour. \nEven so, lying, and fraud, and drunkenness, and \nSabbath-breaking, and profane swearing, and \nall other sins which men commit, heinous as \nthey are, yield to the more heinous and more \nsoul-destroying sin of unbelief. This is em- \nphatically the sin, the crying sin, the damning \nsin ! Those of you who respect the Bible are \nready to say, It really does appear, from the \nScriptures that it is even so ; \xe2\x80\x94 but, you may be \nready to add, " But, Sir, I must confess, after \nall, I cannot see wherein consists this exceed- \ning sinfulness of unbelief. I do not know \nw^hat makes it so peculiarly odious and offen- \nsive in the sight of God." Now this is the \nvery point before us \xe2\x80\x94 the sinfulness of unbelief. \nIf I mistake not, it chiefly consists in this, that \nit strikes a blow at God the Father, Almighty, \nMaker of heaven and earth; would strip the \never blessed God of all of his perfections, and \nwould lay his honour and his throne in the \ndust.* \n\nI. Unbelief strikes a blow at God the Father, \n\n* Vide Charnock on the Divine Attributes. \n\n\n\nSECOND SERIES. \n\n\n\n77 \n\n\n\nAlmighty, Maker of heaven and earth, pouring \ncontempt upon his wisdom,. The wisdom of \nGod appears in the garniture of the heavens, \nin the structure of our bodies, in changing \nseasons, in the alternations of day and night, \nin ten thousand things ; but when the wisdom \nof God is spoken of, these things are not once \nalluded to. The plan of redemption \xe2\x80\x94 it is that \nwhich looms up. It is that which seems to fill \nthe whole range of vision, human and divine. \nBefore it, all other objects seem to vanish \naway, as twinkling stars before the rising sun. \nThis is called " the wisdom of God;" "the \nwisdom of God," in a mystery," and "the \nmanifold wisdom of God." Into this, it is \nsaid, the "angels of God desire to look." \nThey are represented as stooping down from \ntheir lofty seats in glory, and endeavouring, \nwith holy wonder and delight, to search out \nthis chief display of the wisdom of God; and \nwhen Paul refers to it, he breaks out in this \nlanguage: "O the depth of the riches, both \nof the wisdom and the knowledge of God! \nHow unsearchable are his judgments, and his \nways past finding out!" And well might \nhe say, "O the depth!" for no line of hu- \nman or angelic intellect can fathom it. For, \nto save the sinner, and yet maintain the \nhonours of the divine government, it is requis- \nite, not to harmonize jarring elements in the \n7* \n\n\n\n78 \n\n\n\nREVIVAL SERMONS. \n\n\n\nworld of nature, but, to harmonize conflicting \nattributes in the bosom of the God of nature. \nMercy pleads for pardon \xe2\x80\x94 Justice demands \npunishment. " Spare the sinner !" cries Mer- \ncy. " Cut him down," says Justice, "why \ncumbereth he the ground?" " O forgive! for- \ngive!" Mercy weepingly implores\xe2\x80\x94 stern Jus- \ntice frowns, and thunders out, " Satisfaction or \ndeath!" Now if Mercy prevails, Justice is \nhumbled; if Justice triumphs, the sinner is lost \nfor ever. But in the cross of Christ all the \nperfections of God are made to triumph, as if \nthey were one attribute \xe2\x80\x94 triumph gloriously ! \nAn infinite sacrifice satisfies Divine justice, and \nthe infinitely rich fruits of that sacrifice satis- \nfies Divine mercy. This is the thing into \nwhich angels desire to look. This is the thing \nwhich causes Paul to exclaim, " O the depth !" \nIt is this which shall wake up the sweetest \nand the loudest pseans in the world of glory. \nIt is this which, through the mighty roll of \neverlasting ages, shall fill the great temple of \nGod Almighty with sounding praise! Now \nthis plan, by which God can be just, and yet \njustify the ungodly who believe in the Son of \nhis love\xe2\x80\x94 this plan, which is presented to us \nin the Scriptures as the " chief display of the \nwisdom of God," all glorious and divine \xe2\x80\x94 un- \nbelief rejects\xe2\x80\x94 treats it as though it were un- \nworthy of any regard, Its language is this : \n\n\n\nSECOND SERIES. \n\n\n\n79 \n\n\n\n"Paul admires it ; angels desire to look into- it; \nand God himself glories in it, as his master- \npiece of wisdom \xe2\x80\x94 but it is all foolishness ! I \nsee nothing in it to excite any admiration \xe2\x80\x94 it \ndeserves no regard !" And thus unbelief pours \ncontempt upon the wisdom of God ! And is \nnot this a sin, a crying sin, a damning sin? \n" He that believeth not, shall be damned.\'\' \n\nII. Unbelief strikes another blow at God the \nFather, Almighty, Maker of heaven and earth, \npouring contempt upon his love. God has \ngiven innumerable proofs of his kind regard \nfor our race, but our blessed Saviour points \nout one, as greater than all others put together. \n" God," said he, " so loved the world that he \ngave his only begotten Son, that whosoever be- \nlieveth in him might not perish, but have ever- \nlasting life." God might have made a brighter \nlight than that which creates our day; he \nmight have made loftier angels, and a greater \nuniverse than he has made; but (I speak it \nwith reverence) I see not how an infinite God \ncould have made a greater gift than the gift of \nhis Son \xe2\x80\x94 his only begotten and well beloved \nSon ! Here, you perceive, is a draft, not upon \nthe resources of nature, but upon the bosom of \nthe God of nature. O what love w T as this, that \nGod should so love our lost and ruined world \nas to give \xe2\x80\x94 not treasures of silver and gold \xe2\x80\x94 \nnot worlds, nor angels \xe2\x80\x94 but his Son, his only \n\n\n\n80 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbegotten and well beloved Son, that whosoever \nbelieveth in him might not perish but have \neverlasting life ! What is the language of \nJohn in relation to this matter? " Herein is \nlove," says he, "not that we loved God, but \nthat he loved us, and sent his Son to be a pro- \npitiation for our sins." Note the phrase, " here- \nin is love as if he had said, Are you looking \nout for some commanding proof of love ? Look \nat the cross of Christ ! Look at the plan of \nredemption ! Here it is ! This is love, in- \ndeed ! " Love divine, all love excelling." And \nagain, the same apostle says, in the language \nof perfect admiration : " Behold! what manner \nof love the Father hath bestowed upon us!" \nAs if he had said, Ye angels, behold ! Ye \nwinged messengers that compass creation, be- \nhold ! and do thou, O man, behold ! and say, \nwas there ever love like this ! But this love, \nthis wondrous, matchless love, unbelief slights ; \nlooks upon it with cold indifference; turns \naway from it with contempt, as if it were not \nworthy of a single thought; as if it were not \nworthy of the slightest regard. And call you \nthis no sin? What! to treat with contempt \nthe chief display of the goodness of God ! to \nreject his gift, his dearest and most valued gift ! \nIs this nothing ? I knew once a little orphan \nboy, a motherless child ; an elder sister, whom \nhe loved, was displeased with him. The poor \n\n\n\nSECOND SERIES. \n\n\n\n81 \n\n\n\nlittle orphan boy was much distressed, and \ncould not be happy without being restored to \nhis sister\'s love. Gathering all the little \nmoney which he had been accumulating for a \nlong time, amounting to about fifty cents, he \nlaid it all out for a little matter which he \nthought would please his sister, and sent it to \nher as a kind of peace-offering, or token of his \ndesire to be on good terms with her. This \ngift was rejected. It was sent back, and con- \ntemptuously dashed upon the floor at his feet. \nIt almost broke his heart. The little orphan \nboy had laid out all his little store in a present \nsent to propitiate his sister, whom he loved, \nand his present was rejected. I repeat it, it \nalmost broke his heart. I was that little or- \nphan boy. I know what it is to have a present \nrejected ; to have my love despised. In some \npoints, this case is in point. God loved the \nsinner, and sent his Son \xe2\x80\x94 gave his Son to die \nfor him. Yes, Christ was the gift of God \xe2\x80\x94 so \nto speak. Christ was God\'s present to our \nrace. But this gift, this present, is rejected. \nThis expression of God\'s love is despised. Is \nnot this a sin? Is it not a crying sin? Is it \nnot a damning sin? " He that believeth not, \nshall be damned." \n\nIII. Unbelief strikes another blow at God \nthe Father, Almighty, Maker of heaven and \nearth, pouring contempt upon his sovereignty. \n\n\n\n82 \n\n\n\nREVIVAL SERMONS. \n\n\n\nAs Creator and King, God has an unquestion- \nable right to legislate for the creatures which \nhe has made. He has legislated for man. In \nthe matter of salvation, God, in his wisdom and \nlove, has devised and revealed a plan whereby \nhe will bestow forgiveness and salvation upon \nthose who accept of the Saviour whom he has \nprovided. And he has positively declared \nthat this is the way of salvation, and that there \nis no other. Now, unbelief leads the sinner \nto reject this way, and seek salvation in some \nother \xe2\x80\x94 by his own works of righteousness. It \nmay be, by his prayers, his tears, his deeds of \ncharity; it may be by a moral life, or by \npenances, or pilgrimages or the absolution of \npriests, or the intercession of saints. This is \nall disobedience. It is high-handed rebellion. \nIt speaks this language: God may legislate \nfor the angels, but he shall not legislate for \nme. He may fix the way of salvation for other \nmen, but he shall not be allowed to fix it for \nme. I will not regard the will of God\xe2\x80\x94 I shall \nnot submit to his authority. His sceptre shall \nnot be extended over me. I will have nothing \nto do with the Saviour of his providing. In \nthis matter, I will legislate for myself\xe2\x80\x94 I will \nappoint my own Saviour \xe2\x80\x94 I choose to be \nsaved in my own way. And is not this strik- \ning a blow at the standard of the King of \nheaven and earth? And is this nothing ? Is \n\n\n\nSECOND SERIES. \n\n\n\n83 \n\n\n\nnot this a sin, a crying sin, a damning sin? \n" He that believeth not, shall be damned !" \nO God of mercy, make the sinner to know \nhis transgression and his sin ! \n\nIV. Unbelief strikes another blow at God \nthe Father, Almighty, Maker of heaven and \nearth, pouring contempt upon his truth. John \nsays, he that believeth the record of God con- \ncerning his Son, hath set to his seal that God \nis true ; but he that believeth not, hath made \nhim a liar! What strong language this is, \nand in what an awful, frightful light, does it \npresent the sin of unbelief! I have seen men \nexcited ; I have heard them rising towards \neach other harsh language \xe2\x80\x94 abusive language \n\xe2\x80\x94 and yet no act of violence was done; but \nthe moment one said to the other " You are a \nliar" \xe2\x80\x94 that moment the blow was given. This \nis common, all the world over. I do not say it \nis right, but I do say, it requires grace, much \ngrace, not to give the blow. And why? In \npronouncing a man a liar, you give him the \ngreatest affront which can be given. You \npronounce him vile, depraved, void of all \nmoral principle, fit only to be scorned and \ndespised. Now, sinner ! O thou who hast re- \njected Heaven\'s Darling, remember the words \nof the apostle, and let conviction seize upon \nyou! Yea, let fear come upon you, and trem- \nbling, which shall make all your bones to \n\n\n\n84 REVIVAL SERMONS. \n\nshake. By your unbelief you have dishon- \noured God ! You have insulted your Maker ! \nYou have made the Ancient of days, the all- \nglorious, and ever blessed King of the universe \na liar! Be sure your sin will find you out \nYou and God must meet. And if you have \ncommitted no other sin on earth, in rejecting \nChrist, remember, you have one sin resting \nupon your soul, which, if unrepented of, will \npress upon you as a mountain \xe2\x80\x94 will for ever \nsink you down. But this is not all. There is \nanother aspect in which we may view the sin \nof unbelief, and one in which, if possible, it \nappears in yet darker colours, and more sinful \nstill. \n\nV. Unbelief strikes a blow at God, the Son, \npouring contempt upon his mediatorial charac- \nter. Glorious and divine as God the Father \nis, there is a new loveliness and sweetness \nthrown around the second Person of the adora- \nble Trinity, as God, man, mediator; possess- \ning in himself both the divine and human \nnature, he presents all the glories of a God \nattempered with the milder beauties of a per- \nfect man. Besides, he comes to us as an angel \nof mercy, a legate from the skies. He comes \nto accomplish a work of love and reconcilia- \ntion; to put away our sins by the sacrifice \nof himself. This invests his character with a \nnew charm. This should make him unspeak- \n\n\n\nSECOND SERIES. \n\n\n\n85 \n\n\n\nably dear to every heart. Every individual, \nso to speak, should go out to meet him with \njoy; every one should cordially receive him in \nthe arms of a sweet appropriating faith. But \nunbelief treats him as if he had no beauty or \nexcellence of character; as if he were no \nmediator at all. Faith says, This is the rose \nof Sharon; this is the one altogether lovely! \nUnbelief says, No; he is a root out of dry \nground; he has no form or comeliness; no- \nthing for which we should desire him ! And \nthus unbelief makes light of the great Re- \ndeemer, and pours contempt upon all the \nsweetness and loveliness of his mediatorial \ncharacter. Martyrs of Jesus! what think ye \nof this? Angels of God ! is this no sin ? \n\nVI. Unbelief strikes another blow at God \nthe Son, pouring contempt upon his mediatorial \nsufferings. A \'good man in distress presents \na scene which affects the heart; and if this \ndistress should be on account of another, espe- \ncially if it should be for our sake, how it would \ntouch our hearts \xe2\x80\x94 how it would wake up the \nstrongest and the tenderest feelings in our \nbosom! But more than a good man is here. \nIt is God\'s eternal Son. And O ! see him in \nthe garden! He is in distress; his soul is \nexceeding sorrowful, even unto death! He \nprays; and what says he? " O ! my Father, if it \nbe possible, let this cup pass from me ; but not \n8 \n\n\n\n86 \n\n\n\nREVIVAL SERMONS. \n\n\n\nas I will, but as thou wilt!" He prays again \nwith equal anguish. " And again, being in an \nagony, he prayed more earnestly, and his \nsweat was, as it were, great drops of blood, \nfalling down upon the ground !" And for \nwhom is all this suffering and agony? Not \nfor himself ; not for fallen angels ; but for \nsinners of Adam\'s race. "For thee, ray soul, \nfor thee!" Is not this enough to melt the \nhardest heart? Is not this enough to subdue \nthe most obdurate soul ? The believer is con- \nquered. Faith, with strong emotion, gazes \n"upon her Redeemer, amid the sorrowful scenes \nof the garden. She follows him to the cross ; \nsees him nailed to the accursed tree; she sees \nhis precious blood gushing forth, streaming \ndown, and smoking upon the mount ; she sees \nhim insulted and reviled, even upon the cross ; \nshe witnesses his dying agonies ; she hears his \nlast prayer, " Father, forgive them ; they know \nnot what they do!" Clasping the cross, crim- \nsoned with the blood of her incarnate God, \nshe exclaims : \xe2\x80\x94 Here is the last hope of a \ndying world ! Here is ray hope\xe2\x80\x94 my only \nhope ! \n\nu My Lord, my Life, my Sacrifice, \nMy Jesus, and my All l" \n\nBut unbelief weeps not, feels not, cares not ; \nlooks on with cold indifference ; is touched \nneither by the sorrows of the garden, nor the \n\n\n\nSECOND SERIES. \n\n\n\n87 \n\n\n\nagonies of the cross ; looks upon the whole as \na picture, or a farce; and, at the very foot of \nthe cross, can freely indulge in that sin which \nmade the Saviour bleed and die. O! unbelief! \nunbelief! Thou makest light of that which \nmight make angels weep ! Thou makest light \nof that which caused the sun to withhold its \nlight; which rent the vail of the temple; which \nburst the rocks, and shook the earth, and \nheaved out the dead ! Thou hast slighted, \nthou hast rejected Him who died for thee! \nAnd is this no sin? One of Pennsylvania\'s \nfavourite sons, some years ago, heard me \npreach Christ, and him crucified. I noticed \nthat his eyes were fixed upon me, and his \nfeelings were stirred within him. Upon the \nconclusion of the service, I called at his office. \n(He was a lawyer.) I found him in great dis- \ntress. I asked him what was the matter. " O \nsir!" replied he, with strong emotion, "I feel \nthat I am one of the greatest sinners that ever \nbreathed the breath of life!" "What is the \nsin which troubles you most?" " Sir," said he, \n" I have rejected the Saviour thirty years. I \ndo not see how it is possible for me to be for- \ngiven !" And well may this remind us of the \nwords of the Saviour: "When the Spirit is \ncome, he will reprove the world of sin, because \nthey believe not on me!" Ah! my brethren, \nthe rejection of a dying Saviour ! \xe2\x80\x94 this is em* \n\n\n\n88 \n\n\n\nREVIVAL SERMONS. \n\n\n\nphatically the sin, the crying sin, the damn- \ning sin ! " He that believeth not, shall be \ndamned. " But, to crown the matter, once more, \nVII. Unbelief would rob the Saviour of his \nmediatorial reward! " For the joy that was \nset before him," says the apostle, " he endured \nthe cross, despising the shame." What joy \nwas this? The joy of leading many sons and \ndaughters to glory. The joy of snatching \nmillions, unnumbered millions, from hell, and \nlanding them in heaven. The joy of seeing \nthem made happy by his sufferings; happy \nbeyond description, happy for ever and for \never more ! For this joy, which was set before \nhim, which was promised in the counsels of \neternity\xe2\x80\x94 for this joy, he endured the cross, \ndespising the shame. This is a beautiful and \ntender thought. It would seem that this idea \nwas immediately and constantly before the \nmind of the Saviour, amid all the sufferings of \nthe cross, and the ignominy thereof- \xe2\x80\x94 that he \nwas not suffering in vain; that it was for the \naccomplishment of a great and good object; \nfor the salvation of a ruined world. Now, \nunbelief says, This object shall not be at- \ntained. This joy he shall not have. He shall \nreturn to the skies as one defeated, without one \ntrophy \xe2\x80\x94 without one of Adam\'s race to sing \nhis praise. God, the Father, had said, " There- \nfore will I divide him a portion with the great, \n\n\n\nSECOND SERIES. \n\n\n\n89 \n\n\n\nand he shall divide the spoil with the strong, \nbecause he hath poured out his soul unto \ndeath; and he was numbered with the trans- \ngressors, and he bare the sin of many, and \nmade intercession for the transgressors." But \nif unbelief prevails, this reward will not be \nhis. He will not " divide a portion with the \ngreat," nor "the spoil with the strong." In \nvain will he have borne the sin of many, \nin vain will he have made intercession for \nthe transgressors. All that he has done and \nsuffered for the redemption of man will be in \nvain. Having undertaken to carry out the \nscheme of redemption, he will have failed. \nHaving entered upon the conflict with the \npowers of darkness, they will have triumphed. \nThe Son of God will have been defeated \xe2\x80\x94 \nthe great plan of redemption will have proved \na failure. The tide of salvation must roll \nback ; the whole human family must go down \nto the pit, and the curtain of despair must \nhang around them for ever ! Yes, my bre- \nthren, this is the direct tendency of unbe- \nlief ; the natural workings of this great evil \xe2\x80\x94 \nthis damning sin. No wonder, then, that \nthese were amongst the last words which fell \nfrom the lips of the ascending Saviour \xe2\x80\x94 " He \nthat believeth not, shall be damned." \n\nHaving pointed out, as clearly as we could, \n8* \n\n\n\n90 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthe nature and the sinfulness of unbelief, we \nare now to show ? \n\nVIII. The consequence of unbelief. On such \na subject we would not speak flippantly. We \nwould speak with great solemnity ; for it is \none of tremendous import. We can do no \nbetter than earnestly to request and entreat \nyou to muse upon the language of our text ; \nthe words, the last parting words of our blessed \nand ascending Saviour \xe2\x80\x94 " He that believeth \nnot, shall be damned." And what is it to be \ndamned ? It is to have all the sins you have \never committed fastened upon your poor soul \nfor ever. It is to have no part in the first \nresurrection, but to be imprisoned in the tomb \nuntil the second blast of the trump, loud- \ner than a thousand thunders and more awful \nthan the hoarse crash of falling worlds, shall \ncall you up to the resurrection of the lost! \nWhat is it to be damned ? It is to be placed \nupon the left hand of the Judge in the \ngreat day of accounts. It is to be grouped \nwith murderers of fathers and murderers of \nmothers, with thieves, with robbers, with \npirates, with liars, with drunkards, with all the \nmean and all the vile, and all the abominable \ngathered from earth and hell, and with them \nto hear the dreadful sound, " Depart!" What \nis it to be damned? It is to go away into \neverlasting punishment, into the blackness of \n\n\n\nSECOND SERIES. \n\n\n\n91 \n\n\n\ndarkness, into the pit that has no bottom, and \ninto the fire which is never to be quenched ! \nWhat is it to be damned ? It is to be cut off \nfrom God and all his angels, from the ran- \nsomed and all our pious friends \xe2\x80\x94 from heaven \nand all its joys. It is to be deprived of all \npeace and all comfort; of all hope and all \nexpectation. It is to be given over to all the \nthraldom of sin, to all the thrillings of remorse, \nto all the agonies of despair. It is to be ruined \nand undone! Lost! lost! lost for ever! O! \nwho can bear the thought of being damned \nfor ever ? Shall any lift up their eyes in \ntorment? Shall any have, in the world of \nwoe, to send up the sad and mournful la- \nmentation \xe2\x80\x94 u The harvest is past, the sum- \nmer is ended, and I am not saved?" Hea- \nven forbid ! But are there not here some \nimpenitent, unbelieving sinners? They are \nthe very ones who are exposed to the anathema \nof the text. O ! careless mariner upon the sea \nof life, breakers are ahead ! O ! thoughtless \ntraveller to great eternity, a fearful pit is be- \nfore you ! Danger is nigh, even at the door ; \nand do you ask, What is to be done? Would \nto God that this cry was coming up from all \nparts of this congregation ! It is the pentecostal \ncry. It is the cry of the three thousand w r ho \nwere convicted and converted on the day of \n\n\n\n92 \n\n\n\nREVIVAL SERMONS. \n\n\n\nPentecost. And was not* this, too, the anxious \ninquiry of the Philippian jailor : " O sirs, \nwhat must I do to be saved?" It has been put, \nby many in every age, and has resulted in \npeace and joy. Is any disposed to propound \nthis question? God be gracious to all such! \nThere is hope for all! \xe2\x80\x94 aye, and even in the \nvery verse whence our text is taken ; for, if we \nfind it there written, " He that believeth not, \nshall be damned," we find it there also written, \n" He that believeth and is baptized, shall be \nsaved." Thank God, you need not perish. \xe2\x80\xa2 \nO listen to the sweet words of the Saviour \nagain : "He that believeth and is baptized, shall \nbe saved." How cheering! how charming is \nthe voice ; how sweet the tidings are ! \n\nThere is another thing which is most encour- \naging to the sin-sick soul, and that also is in \nclose connection with our text. In our Sa- \nviour\'s last charge, which contains our text, he \ngave commandment to his disciples to go into \nall the world and preach the gospel to every \ncreature, beginning at Jerusalem. Luke xxiv. \n47. Only think \xe2\x80\x94 Jerusalem ! The very place \nwhere his murderers dwelt; the very place \nwhere they crowned him with thorns ; where \nthey smote him upon the cheek, where they spit \nin his face, where they nailed him to the cross, \nand where they gave him vinegar and gall to \n\n\n\nSECOND SERIE S. \n\n\n\n93 \n\n\n\ndrink in the hour of his deepest agony ! and \nwhere, after his death, as he foresaw, the unfeel- \ning soldier thrust his spear into his side! \xe2\x80\x94 As if \nhe had said, " Go, my disciples, and preach that \ngospel which breathes good will toward all \nmankind, which opens the gates of paradise to \na dying world \xe2\x80\x94 preach that gospel first to my \nenemies ! Go, tell those priests and pharisees, \nthose scribes and elders, who longed for the \ntime to come when they should feast their \neyes with my streaming veins, and regale their \nears with my dying groans \xe2\x80\x94 go, tell them \nthat they never so thirsted for my blood as I \nhave desired their salvation, Go, find out \nthose soldiers who platted a crown of thorns \nand put it upon my head \xe2\x80\x94 tell them that I, by \nmy streaming blood, have bought for them \ncrowns of glory, and no rugged thorns shall \nbe found in those crowns of glory ! Go, my \ndisciples, and tell that man who spit in my face \nhow freely Jesus can forgive ! Go, my disci- \nples, and find out those who nailed me to the \ncross, and tell them that I am now willing to \nput under them my pierced hands, and raise \nthem to thrones in the highest heavens, and \nno nails shall be driven into their hands! Go, \nmy disciples, and search for that man who \ngave me vinegar and gall to drink in the hour \nof my deepest agony, and tell him that I freely \n\n\n\nREVIVAL SERMONS. \n\n\n\noffer him the cup of salvation, and no drop of \nvinegar or gall shall be found in that cup ! \nGo, my disciples, find out that soldier who \nthrust his spear into my side, and tell him \nthat there is a nearer way to my heart. \xe2\x80\x94 Bless- \ned Jesus ! who can resist thy matchless grace, \nthy dying love? It is enough! We see that \nthou art able and willing to save the chief of \nsinners, even the vilest of the vile ! O ! that \nevery sinner would respond, "It is enough! \nblessed Redeemer! glorious Saviour! I will \nreject thee no more ! \' I yield, I yield; I can \nhold out no longer \xe2\x80\x94 By dying love compelled, \nI own thee conqueror !\' I repent in dust and \nashes ! I take thee now on thy terms, on any \nterms. 4 Here, Lord, I give myself away, \n\'tis all that I can do !\' " \n\nWelcome, welcome, dear Redeemer, \n\nWelcome to this heart of mine; \nLord, I make a full surrender, \n\nEvery power and thought be thine. \nThine entirely, \n\nThrough eternal ages thine ! \n\n\n\nSECOND SERIES. \n\n\n\n95 \n\n\n\nSERMON IV. \n\nJUSTIFICATION. \n\nTherefore, being justified by faith, we have peace with God, through our Lord \nJesus Christ : by whom also we have access, by faith, into this grace wherein \nwe stand, and rejoice in hope of the glory of God. \xe2\x80\x94 Rom. v. 1, 2. \n\nNo truth is more certain than this, that we are \nsinners; yea, that all have sinned, and have \ncome short of the glory of God, for the apostle \nJohn says, " If we say that we have no sin, we \ndeceive ourselves, and the truth is not in us." \nBut another truth, equally certain, is this: that \nthe great God with whom we have to do, is \npure and holy \xe2\x80\x94 cannot look upon sin with \nallowance, and has positively declared that he \nwill, by no means, clear the guilty. These \nthings being so, a question here presents itself, \nWho can be just with God? This is a ques- \ntion of immense importance to our race, and \none which, without divine illumination, I veri- \nly believe neither man nor angel can solve. \nThis very subject the apostle handles in the \npreceding context. After affirming that God \nhath concluded all under sin, that every mouth \nmight be stopped, and all the world become \nguilty before God, and that, consequently, by \nthe deeds of the law no flesh could be justified \nin his sight \xe2\x80\x94 after showing that man, by rea- \nson of sin, was in himself absolutely ruined \n\n\n\n96 \n\n\n\nREVIVAL SERMONS. \n\n\n\nand undone, he proceeds to speak of the plan \nof justification proposed in the gospel, and \nwinds up with these emphatic words: "There- \nfore we conclude, that a man is justified by \nfaith without the deeds of the law." Having \nmet an objection or two, which he saw would \nbe urged against the doctrine, he then, in beau- \ntiful language, lays before us some of the rich \nblessings which accompany or flow from a \nstate of justification with God, we purpose now \nto present, \n\nI. The great doctrine of Justification ; and \n\nII. Some of the blessings connected with it. \nI. The great doctrine of Justification. \xe2\x80\x94 We \n\nhesitate not to pronounce it a great doctrine. \nIn the whole range of theology there is none of \nmore vital importance than this, for it is \nnothing less than the mode of the sinner\'s ac- \nceptance with God, and a mistake here may \nbe fatal. It becomes us then, diligently to \nattend to this matter, particularly as error on \nthe subject is abroad, and these are backed by \nsome of the strongest feelings of human nature. \nIt is no uncommon thing to hear a remark of \nthis kind : I know that I am a sinner \xe2\x80\x94 I know \nthat I have done some evil deeds, but I have \nalso done some things, many things that are \ngood, and God is merciful. \xe2\x80\x94 The idea is this: \nthe sinner purposes to balance his good and \nevil deeds, and hopes that the good will pre- \n\n\n\nSECOND SERIES. \n\n\n\n97 \n\n\n\nponderate, and upon this he bases his hopes of \nheaven: or, if he has any misgivings on the \nsubject, and fears that his good deeds may not \noutweigh his evil, he trusts that the breath of \nmercy will turn the scale in his favour, adding \nas much of the righteousness of Christ as may \nbe sufficient to make up what is wanting in \nhis own. Believe me, this is not Heaven\'s \nplan. No such idea falls in with the great \ndoctrine of grace taught in the sacred volume ; \nand no such patch-robe righteousness will be \nseen within all the precincts of the heavenly \nworld. Even in Protestant lands, where the \nBible is more commonly read, error abounds. \nThe natural pride of man leads him astray. \nThat self-righteous spirit, so deeply seated in \nthe human bosom, causes many to embrace \nnotions on the subject which are not scriptural, \nwhich are not true. And with regard to papal \nlands, the whole system taught in relation to \nauricular confession, penance, the merits of \nsaints, purgatory, and the like, is directly cal- \nculated to mislead souls, and cause them to em- \nbrace fatal error. Indeed, this error is brought \nto a point. It is made to assume a palpable and \nauthoritative form, as may be seen in the de- \ncrees of the Council of Trent, which, of course, \nare binding upon the whole Roman Catholic \nworld. The decree on the article of Justifica- \ntion is in substance this : Whoever shall affirm \n9 \n\n\n\n98 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthat a man is justified by faith alone, let him \nbe accursed. Martin Luther, being still alive, \nand remembering the words of the apostle Paul, \n" therefore we conclude that a man is justified \nby faith, without the deeds of the law" \xe2\x80\x94 and \nalso this language, "not of works, lest any \nman should boast" \xe2\x80\x94 Martin Luther, I say, \nfilled with holy indignation, grasped his pen, \nand besides other language, wrote these words \nin a very solemn protest : " I, Martin Luther, \nan unworthy preacher of the gospel of our \nLord Jesus Christ, thus profess and thus be- \nlieve that this article, that faith alone, without \nworks, can justify before God, shall never be \noverthrown, neither by the Emperor, nor by \nthe Turk, nor by the Tartar, nor by the Pope, \nwith all his cardinals, bishops, sacrificers, \nmonks, nuns, kings, princes, powers of the \nworld, nor yet by all devils in hell. \xe2\x80\x94 This is \nthe doctrine I teach. In this I will abide. \nAmen." And to this I trust all are ready \nto respond Amen, for believe me, in the sight \nof a holy God all our righteousnesses are as \nfilthy rags, and none but Jesus can do helpless \nsinners good. The poet has well said, \n\n"The best obedience of my hands \n\nDare not appear before thy throne. \nBut Faith can answer thy demands, \nBy pleading what my Lord hath done." \n\nBut let us proceed to the matter in hand. \n\n\n\nSECOND SERIES. \n\n\n\n99 \n\n\n\nAccording to the Scriptures the term Justifi- \ncation has a forensic character, and simply \nmeans the declaring or pronouncing a person \nrighteous according to law; that is, acquitted, \nnot exposed to the penalty. "If," says Moses, \n"there be a controversy between men, and \nthey come into judgment, that the judges may \njudge them, then they shall justify the right- \neous, and condemn the wicked." And now, \nas to condemn a person in a court of law on \nearth, is not to make that person guilty, but \nsimply to pronounce him so in the eyes of the \nlaw, even so, in the reverse case, to justify a \nman is not to make him just, but simply to \npronounce him so according to law \xe2\x80\x94 not ex- \nposed to the penalty. \n\nJustification is either legal or evangelical. \nIf a man could be found on earth who had \nnever sinned, he might be justified in a way \nstrictly legal; for, no law having been violated, \nno penalty has been incurred ; but as accord- \ning to the Scriptures, all have sinned, so, ac- \ncording to the Scriptures, by the deeds of the \nlaw no flesh can be justified in the sight of \nGod. In these circumstances, if there can be \nno expedient devised for satisfying the claims \nof the law and justice of God, the sinner\'s case \nis hopeless, his doom is sealed, and he is lost \nfor ever! But now comes the Bible plan of \njustification, which stamps this volume with \n\n\n\n100 \n\n\n\nREVIVAL SERMONS. \n\n\n\ninfinite value, and gives it pre-eminence over \nevery other \xe2\x80\x94 the Bible plan of justification, \nwhich is as a beam of light in a dark day, or \nthe sight of a habitation to one bewildered and \nlost. And what is this plan? Justification by \nthe righteousness of another \xe2\x80\x94 -even the Lord \nJesus Christ, who was wounded for our trans- \ngressions, and bruised for our iniquities \xe2\x80\x94 who, \nhis own self, bare our sins in his own body \nupon the tree. How numerous are the passages \nof Scripture which teach the great doctrine of \nthe atonement, or the substitutionary sacrifice \nof Christ. What is the language of Paul? \n" He was made sin for us who knew no sin, \nthat we might be made the righteousness of \nGod in him." And what is the language of \nthe apostle John? " Herein is love, not that \nwe loved God, but that he loved us, and sent \nhis Son to be a propitiation for our sins." And \nwhat says the Saviour himself? "I am the \ngood shepherd ; the good shepherd giveth his \nlife for his sheep." And again : " Therefore \ndoth my Father love me, because I lay down \nmy life for the sheep." And if you note the \nsong of the redeemed in heaven, you will find \nthat they all, unitedly and with loud voices, \nascribe their salvation to him who loved them \nand washed them from their sins in his own \nblood. This is the name by which he is known \nto every true member of the Church on earth \n\n\n\nSECOND SERIES. \n\n\n\n101 \n\n\n\nand in heaven, " The Lord our Righteousness" \nYes, it is in and through Christ alone that we \ncan find acceptance with God. We can make \nno satisfaction to the violated law and justice \nof God. Christ is our only hope \xe2\x80\x94 without him \nwe perish, but united to him we are safe \xe2\x80\x94 \nclothed upon with the robe of his righteousness \n\n" God will pronounce the sinner just, \nAnd take the saint to heaven." \n\nBut how are we to get this justifying right- \neousness ? How are we, so to speak, to make \nit our own? \xe2\x80\x94 for all legal purposes our own? \nThere is no difficulty. The Bible is very clear \nupon this subject. Notice the language of our \ntext : " Therefore, being justified by faith, we \nhave peace with God, through our Lord Jesus \nChrist." This falls in precisely with what is \nsaid in another place : " Christ is the end of \nthe law for righteousness to every one that be- \nlieveth." And again: "To him that worketh \nnot, but believeth on him that justifieth the \nungodly, his faith is counted for righteousness." \nThe main idea is this : Faith appropriates the \nrighteousness of Christ; it is the hand which \nlays hold of it, and puts it down to our ac- \ncount. In other words, the Spirit working \nfaith in us, links us to Christ, in our effectual \ncalling ; so that, in the eyes of the law, we are \none with him. If he be accounted righteous, \n9* \n\n\n\n102 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwe shall be accounted righteous, too; and if \nhe be accepted, we, for his sake, shall be ac- \ncepted also; for, according to the Scriptures, \nthe union between Christ and believers is \nrepresented by similitudes peculiarly striking \nand strong. Is he the vine? Believers are \nthe branches. Is he the head ? Believers are \nthe members. Is he the bridegroom ? Believ- \ners are the bride : and the apostle, in a certain \nplace, uses language still stronger, when he \nsays, We are members of his body, and of \nhis flesh, and of his bones. How intimate \nis this union! how indissoluble! Hence the \ntriumphant language of the apostle : " Who \nshall lay any thing to the charge of God\'s \nelect? It is God that justifieth : who is he that \ncondemneth? It is Christ that died, yea, rather, \nthat is risen again, who also maketh interces- \nsion for us. Who shall separate us from the \nlove of Christ? \xe2\x80\x94 shall tribulation, or distress, \nor persecution, or famine, or nakedness, or peril, \nor sword? Nay, in all these things we are \nmore than conquerors, through him that hath \nloved us. For I am persuaded, that neither \ndeath, nor life, nor angels, nor principalities, \nnor powers, nor things present, nor things to \ncome, nor height, nor depth, nor any other \ncreature, shall be able to separate us from the \nlove of God which is Christ Jesus our Lord." \nThis naturally leads us to speak of the \n\n\n\n\\ \n\nSECOND SERIES. \n\n\n\n103 \n\n\n\nblessings consequent upon a state of justifica- \ntion with God. But that we may be better \nprepared to solace ourselves with these things, \nit will be proper to notice, as the apostle did, \nsome objections w 7 hich have been made to the \ndoctrine of salvation by faith, without works. \n\nIt has been objected \xe2\x80\x94 1. That it mili- \ntates against the doctrine taught by James. \nAnd w T e confess, at first view, the objection \nappears to have much force ; but w r hen exam- \nined, w r e find it has no force at all. What is \nthe language of Paul? " Therefore, we con- \nclude that a man is justified by faith, without \nthe deeds of the law." And w 7 hat says James: \n" Ye see then, brethren, how that a man is \njustified by works, and not by faith only." I \nadmit that there is a discrepancy in the \nlanguage, a downright contradiction, if you \nplease, and yet the two apostles are harmonious \nin sentiment. They must be, for they were \ninspired by one and the same Spirit, and there \nis no difficulty in reconciling their language. \nIt is no uncommon thing for different persons \nto use different and very opposite language, \nand yet mean the very same thing. For \nexample: A. and B. are speaking about you. \nA. says you are a mortal man, and must soon \ndie. B. says you are immortal, and can never \ndie, but must live for ever. Do these individ- \nuals differ in sentiment in relation to you? \n\n\n\n104 \n\n\n\nREVIVAL SERMONS. \n\n\n\nNot at all. But in speaking about you, they \nhave not reference to the same thing. When \nA. said, you are a mortal man, and must soon \ndie, he had reference to your body. When B. \nsaid, you are immortal, and must live for ever, \nhe had reference to your soul. Now, although \nthe language is contradictory, yet really there \nis no diversity of sentiment. They believe \nthe very same thing. So in the case before \nus. The language of the two apostles is con- \ntradictory; but mark, they are not speaking \nabout the same thing. Examine the case, and \nyou will find it is even so. Paul is speaking \nabout justification before God, James about \njustification before man. In Paul\'s epistle to \nthe Romans, 3d chapter, 19th and 20th verses, \nwe find these words: "Now we know that \nwhat things soever the law saith, it saith to \nthem that are under the law: that every mouth \nmay be stopped, and all the world be found \nguilty before God. Therefore by the deeds of \nthe law, there shall no flesh be justified in his \nsight." Paul, you perceive, speaks of justifica- \ntion in the sight of God. But by reference to \nJames ii. 15, 16, and 17, you will find that this \napostle is speaking of a different matter alto- \ngether. "If a brother or a sister be naked and \ndestitute of daily food, and one of you say, \nDepart in peace, be ye warmed, and be ye \nfilled ; notwithstanding ye give them not those \n\n\n\nSECOND SERIES. \n\n\n\n105 \n\n\n\nthings which are needful to the body; what \ndoth it profit? Even so faith, if it hath not \nworks, is dead, being alone. Yea, a man may \nsay, Thou hast faith, and I have works : show \nme thy faith without thy works, and I will \nshow thee my faith by my works/\' Paul \nspeaks of justification in the sight of God; \nJames of justification in the sight of man. \nPaul tells us how a person may become a \nChristian by faith ; James tells us how a per- \nson may prove himself to be a Christian by \nworks. There is no discrepancy. The objec- \ntion is annihilated. But it is objected, 2. That \nthis doctrine of justification by faith alone, \nwithout the deeds of the law, is a dangerous \ndoctrine. It makes good works of no account. \nIt nullifies the law, sets it aside as a dead let- \nter, and makes it void. It is remarkable that \nthe apostle adverts to this very objection, and \nshows that it is entirely groundless. "Do we, \nthen, make void the law, through faith ? God \nforbid! We establish the law." And what \nmakes this more remarkable, is this: \xe2\x80\x94 This \nmethod of anticipating objections, and putting \nthem down, is very common in the Scriptures. \nThus in regard to the doctrine of regeneration, \nwhen our Saviour said, " Verily, verily, I say \nunto thee, except a man be born again, he can- \nnot see the kingdom of God," the objection \nurged by many is represented as having been \n\n\n\n106 \n\n\n\nREVIVAL SERMONS. \n\n\n\nmade by Nicodemus \xe2\x80\x94 " How can these things \nbe?" and put down thus: "Marvel not that I \nsaid unto thee, Ye must be born again. The \nwind bloweth where it listeth, and thou hear- \nest the sound thereof, but canst not tell whence \nit cometh, nor whither it goeth ; so is every- \none that is born of the Spirit." Take another \ncase. Some persons deny the doctrine of the \nsupreme divinity of Christ. On what ground? \nMystery. Now what says Paul? "Without \ncontroversy, great is the mystery of godliness. \nGod was manifest in the flesh." The apostle \nadmits the mystery, but insists upon it that \nthe doctrine is true, notwithstanding, without \ncontroversy, great is the mystery of godliness. \nGod was manifest in the flesh. Again, some \npersons object to the doctrine of election. \nThe apostle was aware that the doctrine would \nnot be liked by some; and therefore, after pre- \nsenting the doctrine very strongly in these \nwords, "Therefore hath he mercy on whom \nhe will have jnercy, and whom he will he har- \ndeneth," he himself immediately starts the ob- \njection : " Thou wilt then say unto me, Where- \nfore doth he yet find fault ? for who hath re- \nsisted his will?" \xe2\x80\x94 meets it in this way: "Nay, \nbut, O man, who art thou that repliest against \nGod? Shall the thing formed say to him that \nformed it, Why hast thou made me thus? \nHath not the potter power over the clay, of the \n\n\n\nSECOND SERIES. \n\n\n\n107 \n\n\n\nsame lump to make one vessel to honour, and \nanother to dishonour?" So also with regard to \nthe doctrine of the final perseverance of saints. \nDo any object that the doctrine cannot be \ntrue, because they have known some to die in \nsin who were once converted? See how John \nmeets that objection: "They went out from \nus, because they were not of us; but they \nwent out, that it might be made manifest that \nthey were not all of us." This being the \nusual way of meeting objections, it is used in \nthe case before us, " Do we, then, make void \nthe law through faith ? God forbid ! Yea, we \nestablish the law." \n\nI might, if it were necessary, prove what the \napostle affirms. Just take this view of the mat- \nter : The sinner is awakened ; he finds that he \nhas broken God\'s righteous law; his sins come \nrolling over his soul. They are a burden too \nheavy for him to bear. He at first seeks relief in \nhis own way ; he goes about from duty to duty, \nfrom ordinance to ordinance, from resolution to \nresolution ; thus endeavouring to establish his \nown righteousness, but all in vain. He finds \nno peace ; the burden is upon him still. Now \nhe begins to think his case is a peculiar one ; \nfears that his day of grace is over, and there is \nno hope for him. When just ready to despair, \nChrist is presented as a needful, suitable, all- \nsufficient Saviour. The sinner is enabled, by \n\n\n\n108 \n\n\n\nREVIVAL SERMONS. \n\n\n\nfaith, to receive him cordially as he is offered \nin the gospel. And now his burden is gone ; \nand now, Christ being formed in his heart, the \nhope of glory, love to the Redeemer becomes \nthe ruling passion of his soul, and \n\n"\'Tis love which makes our willing feet \nIn swift obedience move." \n\nAye, there is nothing like love to rouse the \nsoul, and stir it up to all holy and cheerful \nobedience. Hence the language of the apostle, \n"The love of Christ constraineth us;" and the \nlanguage of a certain martyr, " I cannot argue \nfor my Saviour, but I can die for him." "Do \nwe then make void the law through faith? \nGod forbid! Yea, we establish the law." \n\nThe great and precious doctrine of justifica- \ntion having been thus explained and vindi- \ncated, we proceed to lay before you, \n\nII. Some of the blessings which accompany \nor flow from a state of justification with God. \n1. "Being justified by faith, we have peace with \nGod, through our Lord Jesus Christ." O what \na blessing this is! Eliphaz certainly thought \nit of great value ; hence his language to Job, \n"Acquaint now thyself with God, and be at \npeace with him ; thereby good shall come unto \nthee." Before the sinner embraces the Sa- \nviour in the arms of an appropriating faith, \nthere is a controversy between him and his \n\n\n\nSECOND SERIES. 109 \n\nMaker. He is an enemy to God by wicked \nworks \xe2\x80\x94 yea, a child of w r rath and heir of hell. \nAll the feelings of his unrenewed nature are \narrayed against God, and all the perfections of \nGod are arrayed against him. But now, \nunited to Christ by faith, there is a change, \nboth in the sinner\'s state and condition. The \nenmity of his heart is slain; the rebellion of \nhis will is subdued. Vanquished by grace di- \nvine, he who once rebelled against his Maker \nnow rebels no more, and he who was once the \nsinner\'s adversary, is now his adversary no \nlonger. Peace is made. A work of recon- \nciliation is accomplished ; and, so to speak, a \ncovenant of amity is ratified on earth and in \nheaven. Every thing is new and pleasant \nnow. The sinner\'s state is changed; his cha- \nracter is changed ; his views, his feelings, his \nprospects, all are changed. He enters, as it \nwere, into a new w r orld, and all is peace now. \nThe stormy cloud is gone, and the rainbow of \npromise spans the heavens. No lurid light- \nnings flash, no pealing thunders roar. Sinai\'s \nterrors are all over and gone. No voice of \nalarm now 7 ; no sentence of condemnation; no \nfear of wrath any more ! This is a great mat- \nter. Only think \xe2\x80\x94 peace with God, the great \nGod, the glorious God, against whom we have \nsinned, and before whose judgment-bar we \nmust one day appear ! What is like it \xe2\x80\x94 to be \n10 \n\n\n\n110 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncompared with it? I have seen peace made \namongst men. I have seen those who long \nwere at variance reconciled. I have seen them \ngiving to each other the right hand of fellow- \nship, in token of cordial reconciliation and \nmutual love. It was a lovely sight. It was \nworthy of an angel\'s visit from the skies. \nWhen, upon the close of the Revolutionary \nstruggle, the intelligence was received that pre- \nliminaries of peace were signed in Paris, what \na wave of delight passed over the whole land. \nThe doorkeeper of Congress Hall, we are told, \nswooned with joy. What bonfires, what illu- \nminations, and what rejoicings, every where ! \nevery eye sparkled ; every tongue was loosed ; \nevery face was dressed in smiles, and every \nheart thrilled with rapture ! O, it was a blessed \nscene! It was a glorious affair! But peace \nwith God ! how infinitely more delightful, more \njoyous, must this be ! Peace with him who \nholds our lives in his hand, our souls, our all ; \nwho can raise us to heaven, or sink us down to \nhell; who can make us unspeakably happy, or \nmiserable to all eternity. Peace with God ! \nwhat joy on earth and in heaven ! The tidings \nare carried to the world above; heaven rings \njubilee; saints and angels tune their harps \nanew, and pseans loud and sweet are heard \nthroughout all the realms of glory ! And well \nmay it be so, for an immortal soul is snatched \n\n\n\nSECOND SERIES. \n\n\n\nIll \n\n\n\nfrom ruin; the fires of the pit are quenched; \nthe great God of heaven and earth becomes the \nsinner\'s Friend ! \xe2\x80\x94 yea, smiles with ineffable \nsweetness upon him, and for him prepares a \nsparkling crown, a throne of glory, and joys \nwhich shall never end ! And, to make this \nglorious peace better still, it is settled upon a \nsure foundation \xe2\x80\x94 it is through our Lord Jesus \nChrist. It is purchased by his death, it is in- \nspired by his Spirit, and guarantied by the \nblood of his cross. If this peace were depend- \nent upon any thing in us, it would be most \nprecarious; but no, thank God, we have this \npeace through our Lord Jesus Christ, who is \never worthy, the same yesterday, to-day, and \nfor ever ! O ! how will the possession of this \npeace sweeten the bitterest cup, and brighten \nthe darkest scene! How it will soften the \ndying hour, and cause the Christian to exult \nand triumph amid the solemnities of the last \nclosing scene! But this is not all. 2. Being \njustified by faith, we have not only peace with \nGod, but we also have access by faith into this \ngrace wherein we stand. We are not only \npardoned, we are accepted. We are permitted \nto come into the presence chamber of our God, \nwith all the feelings of a child, and all the \nassurance of Divine love. \n\n" Our faith shall Abba, Father, cry, \nAnd thou the kindred own I" \n\n\n\n112 \n\n\n\nREVIVAL SERMONS. \n\n\n\nA rebel may be pardoned by his prince, and \nyet not permitted to come into his presence. \nAbsalom\'s crime in slaying his brother Am- \nnion was forgiven by David, his father, but he \nmust not see his face. " Let him not see my \nface," said David. But here is the blessedness \nof a state of justification with God ; it not only \nbrings us into a state of peace with God, but \nnearness to him \xe2\x80\x94 yes, permits us by faith to \ndraw near unto God, with all holy reverence \nand assurance, as children to a father, able and \nready to help us in every time of need. O \nblessed state! O glorious privilege! How \nprecious to the patriarch Jacob when, fearing \nthe wrath of Esau, he turned aside and prayed \nthis prayer : " O God of my father Abraham, \nand God of my father Isaac, deliver me, I pray \nthee, from the hand of my brother, from the \nhand of Esau, for I fear him, Lord, lest he \ncome and smite me, and the mother, and the \nchildren." How precious to king Hezekiah, \nwhen sick, and admonished by the prophet to \nprepare for death, he turned his face to the \nwall, and prayed to the Lord, and wept sore, \nand was heard in that which he feared. And \nhow precious is this privilege to the people of \nGod in every age \xe2\x80\x94 what time afflictions come, \nand the waves of sorrow begin to roll! Yes, \nwhat though the sunshine of prosperity be \nclouded, and the dark night of affliction envi- \n\n\n\nSECOND SERIES. \n\n\n\n113 \n\n\n\nron us on every side ; what though, the dew of \ndeath be upon our cold brow, and the shades \nof death be upon our faded eye; what though \nwe be in the very midst of the dark valley, and \nthe waves be rolling at our feet \xe2\x80\x94 if God, as our \ncovenant God and Father, be with us, we have \na sweet solace \xe2\x80\x94 we are safe \xe2\x80\x94 we are happy ! \nfor our days of mourning are ended, and hea- \nven is at hand. \n\nBut this leads me to speak of a third bene- \nfit connected with a state of justification with \nGod. Not only have we peace with God, \nthrough our Lord Jesus Christ \xe2\x80\x94 not only \nhave we also nearness of access by faith into \nthis grace wherein we stand, we are permitted \nto rejoice in hope of the glory of God. This \nwas what Moses so much desired. And Moses \nsaid unto God, " I beseech thee, show me thy \nglory." And the Lord said unto Moses, "I \nwill make all my goodness to pass before thee, \nand I will proclaim the name of the Lord ; and \nit shall come to pass, while my glory passeth \nby, I will put thee in a cleft of the rock, and \nwill cover thee with my hand, for there shall \nno man see me and live." But in heaven \nthere shall be no occasion for the cleft of a \nrock, nor for the covering, for there we shall see \nGod face to face \xe2\x80\x94 we shall see the king in his \nbeauty \xe2\x80\x94 shall see him amid all the splendours \nof that eternal world of glory ! O, how rap- \n10* \n\n\n\n114 \n\n\n\nREVIVAL SERMONS. \n\n\n\nturous will this vision be, and how transform- \ning ! for there, we all, as with open face, behold- \ning as in a glass the glory of the Lord, shall \nbe changed into the same image from glory to \nglory, as by the Spirit of the Lord. Brethren ! \nBright prospects are before the believer; great \nthings are in reserve for him. A crown of \nglory, a throne of glory, a weight of glory, \nan eternal weight of glory, an exceeding and \neternal weight of glory! Yes, child of God, \nhear it, and let your heart leap for joy ! \nWhen you reach your eternal home, you will \nhave glory above you, and glory beneath you, \nand glory around you! You will swim in \nglory as in the sun-light of heaven ! All these \nthings are in reserve for you, and you may \nrejoice in the sure hope of them. Yes, you \nneed not wait until the heavens are rolled to- \ngether as a scroll. You need not wait until \nthe voice of the archangel shall announce that \nyour coronation day is come. No, nor wait \neven until this mortality shall have put on \nimmortality; you are now permitted to anti- \ncipate things to come; you are even now per- \nmitted to rejoice in hope of the glory of God. \nO! who would not be a Christian? Sinner, \nwould you ? Then come to Christ. He calls, \nhe bids you come. O, come now ! God help \n3/011 to come ! Amen! \n\n\n\nSECOND SERIES. 115 \n\n\n\nSERMON V . \n\nNAAMAN. \n\nAre not Abana and Pharpar, rivers of Damascus, better than all the waters of \nIsrael ? May I not wash in them and be clean ? So he turned and went away \nin a rage.\xe2\x80\x94 2 Kings v. 12. \n\nThe account given of Naaman in this chapter \nis truly interesting and instructive. It fur- \nnishes an exact delineation of the human cha- \nracter, and is a complete developement of the \npride and carnality of the natural, or unre- \nnewed man. Naaman was a great man, in \nthe popular sense of that term. He had been \nraised to a high military station, and had justi- \nfied the confidence reposed in him. Leading \nforth the hosts of the king of Syria, he march- \ned against the enemies of his country. He \nwas victorious, and returned to Syria crowned \nwith, laurels, and greeted wdth the acclamations \nof his grateful countrymen. The king him- \nself honoured him; and he was acknowledged \nby all, as the political saviour of his country : \nbecause, that " by him the Lord had given de- \nliverance to Syria." Crowned with laurels, \nand enriched with spoils, he stood upon a \nproud eminence; the boast of his country, the \nadmiration of all ! Yet, there was one thing \nagainst him ; one thing to humble the pride of \nhis heart \xe2\x80\x94 he was a leper. This leprosy was \n\n\n\n116 REVIVAL SERMONS. \n\na loathsome disease. It was a certain break- \ning out upon the body, and was of such a \nnature as to mar the beauty of the person, and \nto make him an object of loathing to those \naround; insomuch, that by a law of Moses, \nthe leper was required to be separated from \nthe congregation, as unclean, unfit to mingle \nwith society: and we find that this law was \nrigidly enforced, in every instance of leprosy. \nThe highest characters in the nation were not \nexempted from its operation. Hence, you may \nrecollect that w T hen king Uzziah was smitten \nwith leprosy in the house of the Lord, he was \nnot only put out of the house of the Lord, but \nwas driven from his palace ; made to inhabit a \nseparate house; and when he died, he was not \nburied in the royal sepulchre, but in a certain \nfield belonging to the kings \xe2\x80\x94 because he was a \nleper ! This being the case, we may well sup- \npose that few wished to be Naaman, with all \nhis wealth, his splendour, and renown. In- \ndeed, the Syrian conqueror would, no doubt, \nhimself most willingly have exchanged a palace \nfor a cottage, could he only in this way have \nbeen delivered from the leprosy which cleaved \nto him. Whilst you see Naaman seated under \na gilded canopy, amid all the insignia of wealth \nand honour, perhaps no other feelings are \nawakened in your bosom than those of loath- \ning and disgust. You would not be a Naaman, \n\n\n\nSECOND SERIES . \n\n\n\n117 \n\n\n\nwith all his pomp, with all his riches, and with \nall his renown \xe2\x80\x94 and why? Because he is a \nleper ! But now, whilst you turn away from \na leprous Naaman \xe2\x80\x94 whilst your very heart \nsickens at the thought of his impurities \xe2\x80\x94 O tell \nme, may there not be some here, covered with \na leprosy of a more loathsome, more dangerous \nkind ? I mean the leprosy of sin ! And what \nthough this leprosy should not cut off the leper \nfrom the congregation and society here below\xe2\x80\x94 \nmark my word, if uncleansed, it must, it will, \ncut him off from a better congregation, and a \nmore glorious society, in a better world than \nthis; for \n\nu Those holy gates for ever bar \nPollution, sin, and shame; \nNone shall obtain admittance there \nBut followers of the Lamb." \n\nIn speaking further from the words of our \ntext, I wish to notice some points of resemblance \nbetween a leprous Naaman and an awakened \nsinner ; and I am free to say, I do think that \nthe points of resemblance are very exact. \n\nI. Both are diseased. \xe2\x80\x94 Naaman was a leper, \nso also is the sinner ; and although the leprosy \nof the one was of a natural or physical charac- \nter, and the leprosy of the other, moral or spir- \nitual, yet in several particulars they strongly \nresemble each other. Was the leprosy of \nNaaman polluting ? So also is the leprosy of \n\n\n\n118 \n\n\n\nREVIVAL SERMONS. \n\n\n\nsin. Indeed, there is nothing more polluting \nthan sin. It mars all beauty, and makes the \nsubject thereof loathsome and abominable in \nthe sight of a pure and holy God. Hence the \nlanguage of Isaiah, " Wo is me, for I am un- \ndone, for I am a man of unclean lips, and I \ndwell in the midst of a people of unclean lips; \nfor mine eyes have seen the King, the Lord of \nHosts." And hence, also, the language of the \nman of Uz : " I have heard of thee, by the \nhearing of the ear, but now mine eye seeth \nthee, wherefore, I abhor myself, and repent in \ndust and ashes." Was the leprosy of Naaman \ndestructive of happiness ? There is nothing in \nall the universe more destructive of all happi- \nness than sin. It is that which has ruined \nangels, and ruined man ! It is that which has \noccasioned every tear of sorrow, every sigh of \ngrief, and every pang of agony! It is that \nwhich has withered every thing that is fair, \nblasted every thing that is good, and made bit- \nter every thing that is sweet ! It is that which \nhas dried up every spring of comfort, and \nrolled a tide of sorrow far and wide ! Was the \nleprosy of Naaman a deadly disease, not to be \ncured by any mortal power? So, also, is the \nleprosy of sin. It strikes its roots deep into \nthe centre of the soul; generates therein a \nworm which shall never die; and kindles \ntherein a fire never to be quenched. It spreads \n\n\n\nSECOND SERIES. \n\n\n\n119 \n\n\n\ndisease and death over the whole moral man ! \nYes, and the awakened sinner is sensible of his \nspiritual maladies. He remembers the words \nof the prophet: " The whole head is sick; the \nwhole heart is faint. From the sole of the foot, \neven unto the head, there is no soundness in it, \nbut wounds, and bruises, and putrefying sores." \nThe understanding is darkened, the heart is \nhard, the will rebellious, and the conscience \nseared. Every thing is wrong ! There is a \ndeep and total depravity! If there be some \ngood affections, they are mixed up with sin ; \nif some amiable traits of character, they are \nlike blocks of marble, and beautiful columns \nin a house not plumb ; or, like the mechanism \nof a watch, which has been magnetized, and \ntherefore not fit for use. Something must be \ndone ! There must be some renovating pro- \ncess\xe2\x80\x94aye, and something accomplished by a \nDivine power, or the sinner\'s case is hopeless. \nHe is ruined and undone for ever ! But this \nleads me to remark, \n\nII. Both Naaman and the awakened sinner \nare miserable. They have trouble and distress \n\xe2\x80\x94 really can enjoy nothing. \xe2\x80\x94 Naaman, crowned \nwith laurels, and enriched with spoils, wanted \nnothing, it seems, to make him happy, but a \nhealthful and vigorous body. Wanting this, \nthe man is wretched. Ah! what is all the \npomp of royalty\xe2\x80\x94 what all the splendour of \n\n\n\n120 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwealth, and the delicacy of viands, to one un- \nfitted to enjoy them? Even so it is with the \nawakened sinner. It may be fair and serene \nwithout; it is not so within, for the wicked are \nas the troubled sea which cannot rest, whose \nwaters cast up mire and dirt. A sudden death \nalarms him ; awful dispensations of Providence \nforce painful convictions upon his mind; or, \nperchance, conflicting passions rage within, \nand make him wretched. Now, too, it may \nbe, the sunshine of prosperity is darkened ; the \nclouds of adversity are lowering around. The \nsinner feels, or thinks he feels, the mud walled \ncottage trembling, breaking down, and, alas! \nfor him, he has no building of God ; no house \nmade without hands, eternal, and on high! \nAnd now, also, it may be, conscience wakes to \nsleep no more. Remorse for the past throws \nhis thoughts upon the future ; worse dread of \nthe future strikes them back upon the past! \nHe turns, and turns, and finds no ray. Does \nthe clock strike, he is ready to cry out with \nthe despairing, dying Altamont: "O time! \ntime! it is fit that thou should st thus strike thy \nmurderer to the heart ! How art thou fled for \never! A month, a day; I ask not for years, \nthough an age were too little for the much \nwhich I have to do!" Or, say, he is no des- \npairing, dying Altamont \xe2\x80\x94 Is he an awakened \nsinner ? he is not at rest \xe2\x80\x94 he is not happy \xe2\x80\x94 he \n\n\n\nSECOND SERIES. \n\n\n\n121 \n\n\n\ncannot be ! In the possession of riches, of \nhonours, of " all the world calls good or great," \n"his heart distrustful asks, if this be joy?" \nThere is a burden upon his soul \xe2\x80\x94 the burden \nof sin \xe2\x80\x94 a burden too heavy for him to bear. \nAmid the pursuits of the day, his mind is \nthoughtful ; amid the shades of the night his \neyes are wakeful. He sighs ! He groans in- \nwardly. He knows not what to do. He knows \nnot where to turn \xe2\x80\x94 is ready to ask, What must \nI do? Is ready to cry out, God be merciful \nto me a sinner ! O yes, the awakened sinner \nis not happy ; he is miserable ; he feels wretch- \ned. He is, perhaps, almost ready to wish he \nhad never been born. He feels that he is a \nsinner, and knows not how to get rid of his \nsins. He knows he must die, and his con- \nscience tells him that he is not prepared to \ndie. He believes that after death comes the \njudgment, and alas ! what will become of him \nin the judgment day ! He is ready to exclaim, \nO that I were a Christian ! I would give the \nworld only to have the Christian\'s hope ! \nThis leads me to notice another point of \nresemblance between a leprous Naaman and \nan awakened sinner. \n\nIII. Both are willing to go far and do much \nto obtain a cure \xe2\x80\x94 are willing to do any thing, if \nthey can only obtain the object desired, in their \nown way. \xe2\x80\x94 To be delivered from his leprosy, \n11 \n\n\n\n122 \n\n\n\nREVIVAL SERMONS. \n\n\n\nNaaman was willing, for a season, to withdraw \nfrom the splendours of a court, the adulations \nof his flatterers, and the caresses of his coun- \ntrymen : \xe2\x80\x94 he was willing to come all the way \nfrom Syria to Samaria \xe2\x80\x94 moreover, he was will- \ning to give ten talents of silver, six thousand \npieces of gold, and ten changes of raiment; \nnay, he was willing to do almost anything in \nthe world, if by that means he could get rid of \nthe leprosy which cleaved to him. Just so it \nis with the awakened sinner : he is willing to \ngo far and do much to obtain salvation. If he \nwere required to perform penances, or go on \na pilgrimage to Mecca, or brave the fury and \nstorm of battle; \xe2\x80\x94 if he were required to bestow \nall his goods to feed the poor, and give his body \nto be burned \xe2\x80\x94 or leap down the falls of Niagara, \nto secure salvation, I believe he would willing- \nly do it ! \xe2\x80\x94 any thing, if he can only be permit- \nted to have his own way, and purchase salva- \ntion. O, how the awakened sinner does long \nto ride to heaven in a chariot of his own! \nHow he does long to wash his robes, and make \nthem white, by the labour of his own hands ! \nA legal spirit is deeply seated in his bosom. \nIt is a part of his unrenewed nature; hence, \nevery sinner, when awakened, immediately \ngoes about to work out his own righteousness. \nHe goes from duty to duty, from ordinance to \nordinance, from resolution to resolution ; thus \n\n\n\nSECOND SERIES. \n\n\n\n123 \n\n\n\nendeavouring to establish a righteousness of \nhis own. Forgetting the words of the apostle, \n" By grace are ye saved, through faith, and \nthat not of yourselves, it is the gift of God: not \nof works, lest any man should boast :" for- \ngetting, I say, all this, he labours hard to merit \nsalvation, and thus be his own Saviour. But, \nas a person may go one hundred leagues, and \nnot reach a place only one mile distant \xe2\x80\x94 be- \ncause he does not go in the right way \xe2\x80\x94 so \nmany a sinner, greatly desiring to obtain salva- \ntion, has done much to obtain it, and yet has \nfailed. And why ? Because he has indulged \nin a legal spirit \xe2\x80\x94 has sought salvation by the \nworks of the law, and not by faith. This leads \nto another point of resemblance between the \nSyrian leper and the awakened sinner : \n\nIV. Both are at first dissatisfied with the \nremedy proposed, \xe2\x80\x94 Although Naaman knew \nthat his leprosy was a loathsome and deadly \ndisease; although he was willing to come all \nthe way from Syria to Samaria ; although he \nwas willing to part with his talents of silver, \nand his pieces of gold, and his changes of rai- \nment; although he was willing to do almost \nany thing in the world, to be cured of his lep- \nrosy ; yet, when he comes to the house of the \nprophet, and finds how simple and humiliating \nare the terms proposed, his pride is wounded, \nand he turns away in a rage. Mark the pride \n\n\n\n124 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof the man! "What!" says he, "surely the \nprophet does not know who I am ! Does he \nknow that I am Syria\'s chieftain ?\xe2\x80\x94 that I have \ncome in pomp and splendour, with my horses \nand my chariot \xe2\x80\x94 with my silver and my gold ? \nDoes he know that I am the favourite of my \nking, and the idol of my countrymen ? \xe2\x80\x94 that I \nam a rich man, a great man, a man of war, \nand a mighty man? And will he not come \nout and pay me that respect due to my rank \nand character ? He sends a messenger to me. \nA messenger! I expected more than this! \nBehold, I thought he himself would come out \nto me, and stand, and call upon the Lord his \nGod, and strike his hand over the place, and \nrecover the leper! I thought he would cure \nme in a manner comporting with my dignity. \nBut not so! He sends a messenger to me! \nAnd, pray, what is his message? He tells me \nto go and bathe in Jordan seven times ! And \nwhy in Jordan? Does not that contemptible \nstream belong to that contemptible people, \nmany of whom I have recently conquered, and \nled captive into my own land ? Then, why in \nJordan! I see what the man would be aiming \nat! He would have me dip in Jordan, and \nthus acknowledge myself indebted to the Jews \nfor a cure ! \xe2\x80\x94 I will die a leper first ! What ! \nsuch a man as I? a rich man, a great man, a \nmighty man, the conqueror of the Jews \xe2\x80\x94 such \n\n\n\nSECOND SERIES. \n\n\n\n125 \n\n\n\na man as I am, acknowledge myself indebted \nto the Jews for a cure ? Not I ! I\'ll die a leper \na thousand times first ! \'Are not Abana and \nPharpar, rivers of Damascus, better than all \nthe waters of Israel ? May I not wash in them, \nand be clean?\' " So he turned and went \naway in a rage. Wretched man ! he would be \nwretched, because he would be proud. He is \na leper, a loathsome leper, and yet he would \nbe proud. "What an admirable picture of the \nnatural, or unrenewed man ! How exact to the \nvery life ! The sinner is a leper ; he knows \nthat the leprosy of sin is upon him ; that it has \nspread over his whole moral system ; that it is \nworking disease and death within him, and if \nnot removed, will cut him off from heaven, and \nruin him for ever. In these circumstances, he \nasks with more or less anxiety, what he must \ndo to be saved? and when told, "Believe in the \nLord Jesus Christ and be saved" \xe2\x80\x94 these \nterms are too hard and unreasonable ! They \nare too simple \xe2\x80\x94 too humbling. They do not \nsuit his proud and lofty soul; and he turns \naway in a rage. Yes, the heart of the sinner \nrises up against this way of salvation. Some- \ntimes there is a positive enmity awakened, and \nthe sinner would almost rather not be saved at \nall, than to be saved in a manner so galling to \nhis proud and carnal heart. If salvation w r ere \nput up at auction, he would bid high for it; \n11* \n\n\n\n126 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbut to be saved in the way pointed out in the \ngospel \xe2\x80\x94 this does not suit his taste \xe2\x80\x94 does not \nfall in with the feelings of his unsanctified \nheart ! He objects to this plan ; he turns away \nfrom it, and would choose rather to be saved in \nsome other way; and when told, that "other \nfoundation can no man lay, than is laid, which \nis Jesus Christ," he does not like it; and when \nit is pressed upon him, like Naaman, he turns \naway, and is ready to say : " Are not Abana \nand Pharpar, rivers of Damascus, better than \nall the waters of Israel ? May I not wash in \nthem and be clean?" In other words, May I \nnot be saved in my own w r ay ? \n\nIt may here be proper to inquire why the \nsinner is not pleased with the plan proposed in \nthe gospel. One might suppose that the sin- \nner, feeling himself to be a sinner, and know- \ning himself to be exposed to the wrath and \ncurse of God, would be willing to be saved in \nany way. But no, we find it a universal fact, \nthat the sinner tries his own plans first, and \nnever will fall in with Heaven\'s plan, until he \nfinds that, absolutely, he must, or he must \nperish for ever. The fact is well known ; the \nreasons may be these : \n\nFirst: The plan of salvation proposed in the \ngospel strips the sinner of his self-righteous- \nness. All unconverted persons, but especially \nthose who have been more moral and genteel, \n\n\n\nSECOND SERIES. \n\n\n\n127 \n\n\n\nthose who have moved in respectable circles, \nand who have been classed with the benevo- \nlent and honourable ones of the day, are apt to \nimagine that they have something to recom- \nmend them, even in the sight of God their \nMaker. They are sinners, no doubt, but not \ngreat sinners. "Why! what harm have I \ndone? I have injured no man; I have de- \nfrauded no man; I am no liar, no drunkard, \nno gambler; I never swear, except when I am \nangry; I pay all my just debts; I have a re- \nspect for good ministers, and go to hear them, \nand, according to my means, I contribute to \ntheir support. Moreover, I am a member of \nthe Bible Society, and give to many benevo- \nlent institutions ; and now, pray, what lack I \nyet?" The sum of the matter is this: the sin- \nner begins with the confession that he is a sin- \nner, and winds up with the belief that he is a \npretty good man, and that his good deeds en- \ntitle him, at least, to some consideration. But \nthe gospel comes, and addresses him, not as a \npretty good man, but as a sinner, a great sin- \nner, a lost and ruined sinner. The gospel tells \nhim that his heart is deceitful above all things, \nand desperately wicked; that his whole life \nhas been a life of departure from God; that \nhis best actions have been mixed with sin; \nand that, in the sight of his Maker, all his \nrighteousnesses are as filthy rags; that the \n\n\n\n128 \n\n\n\nREVIVAL SERMONS, \n\n\n\nprayer of the publican suits him as truly as \nany other, and that if he ever is saved, it must \nbe purely by grace, and in Christ alone. Now \nthis does not fall in with his self-righteous feel- \nings. He wishes some respect shown to him, \non account of his being rather better than \nsome others; and is not willing to be placed on \nthe same platform with the vilest of sinners, \nand like them, be saved entirely on the score of \nfree grace. This is too humbling to the pride \nof his heart ; and when he is told that it is even \nso, that in the sight of God he also is a great sin- \nner, a vile sinner, and if ever saved, " Christ \nmust be all his hope, and grace all his song \nthis doctrine does not suit him; and, when in- \nsisted upon, he is displeased, and is ready to say, \nWhat is the use of being so rigid and precise ? \nMay not a more genteel and fashionable reli- \ngion answer just as well, and a little better \ntoo? "Are not Abana and Pharpar, rivers of \nDamascus, better than all the waters of Israel? \nMay I not wash in them and be clean?" So \nhe turns away in a rage. Unhappy sinner! \nHe would be unhappy because he would be \nself-righteous and proud. O how hard it is \nfor the sinner to feel that he is a sinner, a \nguilty, hell-deserving sinner! How hard for \nhim to realize that he lies low in the ruins of \nthe fall! that in the sight of a pure and holy \nGod he is vile, and if ever saved, it must be \n\n\n\nSECOND SERIES. \n\n\n\n129 \n\n\n\nby grace, and grace alone! This is so galling, \nso humbling to his proud and lofty soul. \nPride is in his very nature. O this pride, this \nabominable pride ! How it blocks up the way \nto heaven! How it bars up against him the \ngates of glory ! Now, permit me to say, This \npride must be brought down \xe2\x80\x94 as it is written, \n"The Lord resisteth the proud, but giveth \ngrace unto the humble." And again, "The \nloftiness of man shall be bowed down, and the \nhaughtiness of men shall be laid low ; and the \nLord alone shall be exalted in that day." \n\nSecondly: Another reason why the sinner \ndoes not, at first, like the plan proposed in the \ngospel is this : On account of the self-denial \nwhich it exacts. \n\n"Deny thyself and take thy cross, \n\nIs the Redeemer\'s great command. " \n\nNow, this is a hard saying. Who can hear it ? \nThe sinner, perhaps, is young, and in the \nmidst of all the pleasurable scenes of life ; and \nhe is told, if he becomes a Christian he must \ndeny himself; he must renounce the world, \nwith all its pomps and vanities ; he must come \nout from the world, withdraw from places of \nfashionable resort, give up all sinful pleasures; \nhe must break away from his irreligious com- \npanions, no longer go with them in the flowery \nand devious paths of sin. The spirit of the \n\n\n\n130 \n\n\n\nREVIVAL SERMONS. \n\n\n\nworld he most not indulge in. He must repu- \ndiate its maxims, its manners, and every thing \nthat is opposed to the genius of a religion that \nis holy, and heavenly, and divine. He must \nnot suffer " the lust of the flesh, nor the lust \nof the eye, nor the pride of life," to have do- \nminion over him any more. He must set his \nface and heart against sin of every kind, whe- \nther fashionable or unfashionable, whether \nprofitable or unprofitable, whether pleasurable \nor not. He must be willing to take the yoke \nof Christ upon him, and maintain a holy sin- \ngularity; aye, and "touch not, taste not, han- \ndle not" any thing that is offensive to God. or \npolluting to the soul. This is not pleasant to \nthe sinner. He is willing to give up some \nsins, but not all \xe2\x80\x94 some worldly amusements, \nbut not all. He does not like strict rules ; he \ndoes not like religious restraints. He wishes \nto go along with the world, at least to a certain \nextent. He wishes to have some latitude in \nthe matter of worldly pursuits and pleasures, \nand he does not like to be so bound up as not \nto be permitted, occasionally, to attend dancing \nparties in the evening, or pleasurable excur- \nsions on the Sabbath, or to resent injuries. \nHe is much disposed to compromise matters; \nto enjoy religion and the world too. But the \ngospel is stern and uncompromising. The \nsinner must give up every sin ; though dear \n\n\n\nSECOND SERIES. \n\n\n\n131 \n\n\n\nas a right eye, he must pluck it out; though \ndear as a right hand, he must cut it off. Yea, \nhe must live denied to all ungodliness and \nworldly lusts, and live soberly, and righteous- \nly, and godly, in this present world. Now, \nthinks he, Is not this carrying matters a little \ntoo far ? Is not this fanaticism ? What is the \nuse of being so strict and strait-laced ? What \nis the use of being righteous overmuch ? May \nnot a more genteel and accommodating reli- \ngion answer just as well? and even a little bet- \nter? "Are not Abana and Pharpar, rivers of \nDamascus, better than all the waters of Israel? \nMay I not wash in them and be clean?" So \nhe turns away in a rage. Unhappy sinner ! \nHe would be unhappy, because he does not \nwish to deny himself of all ungodliness and \nworldly lust. He does not wish, entirely, to \nlet go his hold upon the world. There is \nsome darling sin, some beloved lust or idol, \nwhich he wishes still to enjoy; and religion \nwon\'t let him ; hence the warfare and the bat- \ntle in the sinner\'s soul! \n\nA third reason why the sinner does not, at \nfirst, like the plan proposed in the gospel, is \nthe spirituality which it requires. I never \nknew an unregenerate man spiritual in all my \nlife. He may take much pleasure in forms \nand ceremonies, but for that which is truly \nspiritual, he has no relish. The homage of a \n\n\n\n132 \n\n\n\nREVIVAL SERMONS. \n\n\n\nlip-service, and the compliment of a bended \nknee, he may be willing to offer to his Maker, \nbut his heart is not in the matter. His spirit \nis not devout \xe2\x80\x94 never truly and deeply devout. \nHe runs over the surface of things, and greatly \nprefers the form to the power of godliness. He \ntakes no pleasure in drawing near to God, nor \nis he much inclined to pray in secret, nor to \nworship God, who is a Spirit, in spirit and in \ntruth. He has no objection, it may be, to con- \nverse about religion in general, and is willing \nto hear what he calls a good sermon, but \nhe is not remarkably fond of plain, pungent, \nand practical preaching. If the minister has \nan agreeable person and a fine voice ; if he is \ngraceful in his gestures and has a brilliant \nimagination ; if he can deal in flowers of rhe- \ntoric, or spread an intellectual treat before his \nhearers, he can listen to him, it may be, for \none full hour. But let the man of God wax \nwarm ; let him lay aside his beautiful things \nand come down to the law and to the testi- \nmony ; let him speak about the claims of the \nlaw, its extent and spirituality ; let him thun- \nder out its anathemas against the sinner ; let \nhim repeat what is written \xe2\x80\x94 " Cursed is every \none that continueth not in all things written in \nthe book of the law to do them;" let him press \nthe necessity of repentance and faith, and re- \niterate the language of the Saviour, " Except \n\n\n\nSECOND SERIES. 133 \n\na man be born again he cannot see the king- \ndom of God" \xe2\x80\x94 then the sinner\'s attention be- \ngins to flag. He begins to be restless and \nuneasy; thinks the sermon too long; and se- \ncretly resolves that he will come to hear that \nman no more. " I don\'t like these preachers \nthese days," said a certain man who had been \nlistening to an awakening preacher during a \nseason of revival : " I don\'t like these preachers \nthese days, they make one feel so bad." Here \nthe secret is revealed. Whilst the minister \nwas dealing in beautiful things, and general \nthings, the sinner\'s conscience was not dis- \nturbed; but when the claims of the law were \npresented, and the sinner\'s guilt and danger \nwere made to start up before his mind, his car- \nnal security was interrupted. He began to \nsee that he was not quite so good as he had \nimagined himself to be. There w^as a sinking \nat his heart, an unwelcome perad venture, that, \nnotwithstanding all his fond and cherished \nhopes, his state might not be so safe after all. \nNo, no ! he does not wish religion to have full \ndominion over him. It will interfere with \nsome of his pursuits and schemes, and he is \nmuch disposed to say, " Go thy way for this \ntime; when I have a convenient season, I will \ncall for thee." The sinner will, perhaps, read \nthe Bible ; but he has no particular relish for \nthe psalms of David, nor Paul\'s epistles. He \n12 \n\n\n\n134 \n\n\n\nREVIVAL SERMONS, \n\n\n\ngreatly prefers the narrative and historical por- \ntions, and will speak in high terms of the \nBible. " The Bible ! the Bible!" he will say, \n" Why, sir, the Bible is the best book in the \nworld! The doctrines, how sublime! The \nprecepts, how perfect! The parables, how \nbeautiful ! There is the parable of the prodi- \ngal son, and the parable of the good Samari- \ntan; why, sir, these are some of the finest spe- \ncimens of moral painting ever presented to an \nadmiring world! Sooner shall the seraph/ s \nvoice lose its melody, than these parables cease \nto charm!" But now, should the person with \nwhom he is conversing say, " It pleases me \nmuch, sir, to find that you think so highly of \nthe sacred volume; but, as that book lays great \nstress upon the doctrine of the new birth, or \nregeneration, will you permit me to ask you \none question? Do you really think, sir, that \nyou have experienced this spiritual change, \nwithout which no one can enter heaven?" "I \nwould be glad," replies he, " to know what \nyou think about infants. Do you think all \ninfants will be saved?" Let the pious friend \nrejoin, " Sir, I believe that those who die in \ninfancy are saved ; but I was not talking about \ninfants. I was, with all respect, inquiring \nabout your hopes for eternity. I greatly desire \nyour salvation; I wish you to dig deep, and \nlay a good foundation for eternity; will you, \n\n\n\nSECOND SERIES. \n\n\n\n135 \n\n\n\ntherefore, permit me to press the question, Do \nyou really think that you are a converted \nman?" "Can you tell me, sir," says he, "who \nwas Melchizedek ? Without father, without \nmother, without beginning of days or end of \nyears! Why, who can this be?" \n\nMy brethren, I suppose you understand this \nmatter ; the case is drawn from real life. The \nsinner is willing to talk on the subject of reli- \ngion in a certain way, but he washes not to \nhave any thing of a spiritual nature pressed \nupon him ; nothing that will trouble his con- \nscience, or lead to any great searchings of \nheart. The fact is, as yet, he is not a spiritual \nman, and therefore does not like spiritual \nthings. He has no objection to the forms of \ngodliness, but the power of it he understands \nnot- When, therefore, he is told that he must \nworship God, who is a Spirit, in spirit and in \ntruth; that he must pray in secret; that he \nmust remember the Sabbath day to keep it \nholy ; that he must live by faith, and walk by \nfaith, and that he must see to it, that his heart \nis right in the sight of God : in a word, when \nspiritual duties and exercises are insisted upon, \nand he is told that he must continually strive \nto have the Spirit of him who said, "Truly, \nour fellowship is with the Father, and with \nhis Son, Jesus Christ" \xe2\x80\x94 these things, in his \nestimation, are hard requirements; they are \n\n\n\n136 \n\n\n\nREVIVAL SERMONS. \n\n\n\ndistasteful to him ; they are deemed unneces- \nsary and puritanical; and when urged, he is \nmuch inclined to be offended, and, turning \naway in disgust, his spirit utters the language \nof Naaman \xe2\x80\x94 "Are not Abana and " Pharpar, \nrivers of Damascus, better than all the waters \nof Israel? May I not wash in them and be \nclean?" Thus the sinner is still unhappy, \nbecause opposed to the gospel plan, O ! how \nhe longs to be saved in his own way ! but the \nBible will not permit him, and hence the \nstruggles in the sinner\'s bosom \xe2\x80\x94 the warfare \nand the battle in the sinner\'s soul. \n\nA fourth and last reason which I shall men- \ntion, why the sinner does not, at first, relish \nthe plan proposed in the gospel, is this : It \nrequires him to accept the Saviour cordially, \nin all his offices. In the sacred volume, the \nblessed Redeemer is exhibited in a great varie- \nty of characters, but in none does he appear as \nhe should in the eyes of the sinner. Is Jesus \na Prophet? What occasion for such a teacher \nto instruct him? "The light of reason," and \nthe sentiments of the learned, he thinks, will \nanswer just as well. Is Jesus a Priest? What \noccasion has he for such a one to intercede and \natone for him ? Tears of repentance, and moral \nreformation, he thinks, are all-sufficient to se- \ncure his pardon. Is Jesus Christ a King? \nThe proud sinner wants no king to rule in and \n\n\n\nSECOND SERIES. \n\n\n\n137 \n\n\n\nreign over him. His lips are his own \xe2\x80\x94 who is \nLord over him! Is Jesus a Physician? To \nbe sure, the sinner knows that there is a moral \nleprosy upon him, but he hopes the case is not \nso bad, after alL Why may not the " balsam \nof tears," and the " opiates of morality" effect a \nspeedy cure? And, as for this Fountain opened \nin the house of David for sin and uncleanness, \nwhat occasion is there for that? "Are not \nAbana and Pharpar, rivers of Damascus, better \nthan all the waters of Israel ? May I not wash \nin them and be clean?" So he turns away in \na rage. How exact are the points of resem- \nblance between Naaman and the awakened \nsinner ! Surely this fragment of history was \nrecorded, to present, with liveliness, in a figure, \nthe case of the awakened sinner, in every \nplace, and in every age ! One point of resem- \nblance more, and I have done. \n\nV. Both are shut up to the remedy proposed; \nit is that, or death ! \xe2\x80\x94 This is a most important \npoint of resemblance, and one which must \nnever be forgotten. Both are shut up to the \nremedy proposed ; it is that, or death ! When \nNaaman, not pleased with the terms stated, \nturned away, observe, the prophet did not call \nhim back; the prophet proposed no compro- \nmise. Dip in Jordan seven times, and thou \nshalt be cleansed\xe2\x80\x94 refuse, and take the conse- \nquences. Even so, in the case of the sinner, \n12* \n\n\n\n138 \n\n\n\nREVIVAL SERMONS. \n\n\n\nLet him, by faith, cordially accept of the Lord \nJesus Christ, and he shall be saved; \xe2\x80\x94 reject \nhim, and the sinner must perish ! Positively, \nthere is no other hope for him ! for nothing \ncan be more clear and settled than this declara- \ntion \xe2\x80\x94 " There is salvation in none else;" and \nthis, " Other foundation can no man lay than \nis laid, which is Jesus Christ." And, in sub- \nstance, this solemn truth was announced by the \nSaviour himself, in his last charge to his disci- \nples: " Go into all the world, and preach the \ngospel to every creature; he that believeth and \nis baptized shall be saved, but he that believeth \nnot, shall be damned." There has been no \nchange, no compromise ; there never will be ! \nfor the way of salvation, like the Saviour him- \nself, is the same yesterday, to-day, and for ever. \nHence the language of the apostle : " How \nshall we escape, if we neglect so great salva- \ntion ?" There is no escape ! The sinner who \nrejects Christ, rejects the only Saviour, the only \nremedy. He cannot be saved by his own works \nof righteousness; he cannot be saved by the \nintercession of saints, nor purgatorial sufferings. \nJesus Christ is the sinner\'s last and only hope, \nand if the sinner will not accept of Christ, he \nmust perish ! he must die eternally ! he must \nbe lost for ever ! O that the sinner would be- \nlieve this truth, this great Bible truth, and come \nto Christ before it is for ever too late ! \n\n\n\nSECOND SERIES. \n\n\n\n139 \n\n\n\nWhen Naaman turned away from the house \nof the prophet \xe2\x80\x94 when he resolved to return to \nSyria, and brave the consequences, rather than \nsubmit to terms so galling to the pride of his \nheart \xe2\x80\x94 in these circumstances, it so happened \nthat he had with him certain servants, who \nseem to have had a great respect for their mas- \nter: they greatly desired that he might be \ncured; and to them the opportunity of obtain- \ning a cure seemed a precious one, and the \nterms by no means hard, or unreasonable : \n" And they came near unto him, and spake \nunto him, and said, My father, if the prophet \nhad bid thee do some great thing, wouldst thou \nnot have done it? How much rather, when \nhe saith unto thee, wash and be clean !" The \nargument was a good one ; Naaman felt its \nforce. He saw that he w T as a poor leper, and \nthat pride was not made for him ! He saw \nthat his case was a desperate one. He could \nnot cure himself; \xe2\x80\x94 no one in Syria could re- \nmove his leprosy. Here was an opportunity, \nand one only. Had he not better be a little \nhumbled, than live and die a loathsome leper? \nHad he not better give up his lofty notions, \nand take the prophet on his own terms ? Yes, \nthe urgency of the case demands it; and the \nterms are not hard. Jordan is not far off, and \nhow simple, how easy, to dip as the prophet \ndirected ! Reason has triumphed ! the ser- \n\n\n\n140 \n\n\n\nREVIVAL SERMONS. \n\n\n\nvants have prevailed! the proud conqueror, \nthe haughty Naaman yields ! " Then went he \ndown, and dipped himself seven times in Jor- \ndan, according to the saying of the man of \nGod, and his flesh came again unto him as the \nflesh of a little child, and he was clean!" Me- \nthinks I see him coming out of Jordan, cleansed \nof his leprosy \xe2\x80\x94 a new man ! How his eyes \nsparkle ! What joy beams in every feature of \nhis countenance ! He smiles ! He can scarcely \nbelieve in the change wrought! It is too good to \nbe true ! Surely it must be some sweet dream ! \n" Servants ! is it true? Is your master\'s lep- \nrosy gone?" \xe2\x80\x94 "Yes, master, gone! It is just \nas the prophet has said. Your face is fair and \nbeautiful ; your flesh is as the flesh of a little \nchild !" \xe2\x80\x94 " O blessed prophet! O faithful ser- \nvants ! O happy ! happy me !" Methinks I \nhear the Syrian exclaim \xe2\x80\x94 " Yes, blessed pro- \nphet ! faithful servants ! and happy ! happy ! \nthrice happy me ! What a blessed hour ! what \na blessed change is this to me ! How I re- \njoice that my pride came down! How glad \nI am that I came to the house of the prophet, \nand, especially, that I at length yielded to his \nterms ! This is the happiest hour of my life ; \nmore happy than when, on the field of battle, \nI proved a conqueror ! more happy than when \nI was welcomed home, with greetings, and ac- \nclamations, by my royal master, and my grate- \n\n\n\nSECOND SERIES. \n\n\n\n141 \n\n\n\nful countrymen ! And now, when I return to \nSyria, and all shall see that my leprosy is \ncleansed, how with new joy they will greet me \nagain ! Will not my wife be made happy ? \nWill not all my acquaintances be filled with \nwonder and delight? Yes, the voice of joy \nand gratulation will salute me on every hand ! \nSurely, we shall have a blessed jubilee !" \n\nIs there an awakened sinner here? Is there \none in this large assembly who is sensible that \na spiritual leprosy cleaves to him? Is he dis- \ntressed by reason of his disease? Is he willing \nto go far and do much to obtain a cure? And \nyet, is he dissatisfied with Heaven\'s plan of \nsaving the sinner? Is he in the indulgence of \na proud and self-righteous spirit, endeavouring \nto work out his own salvation in his own way? \nIs he unwilling to humble himself at the foot of \nthe cross? unwilling to be wholly indebted to \nChrist for salvation? If there be such a one \npresent, I would act towards him as Naaman\'s \nservants did towards the Syrian leper. I \nwould come near, I would reason, I would ex- \npostulate, I would entreat. My father! my \nmother! my friend! O my fellow sinner! if \nthe prophet \xe2\x80\x94 if Jesus Christ had bid you do \nsome great thing, would you not have done it? \nHow much rather, when he says, Wash and be \nclean ! If he had bid you traverse oceans and \nscale mountains; if he had bid you brave the \n\n\n\n142 \n\n\n\nREVIVAL SERMONS. \n\n\n\nfury and storm of battle; if he had bid you \nbestow all your goods to feed the poor, and \ngive your body to be burned \xe2\x80\x94 would you not \nhave been willing to do all this, and even more, \nto secure your salvation ? How much rather, \nthen, when he says, "Come unto me, all ye \nthat are weary and heavy laden, and I will \ngive you rest." " Look unto me and be saved \nall ye ends of the earth, for I am God, and be- \nside me there is none else." O how simple is \nthe way of salvation ! " Believe in the Lord \nJesus Christ, and thou shalt be saved." The \nsinner cannot save himself. He is not required \nto do it. A Saviour is provided, an all-suffi- \ncient and most glorious Saviour \xe2\x80\x94 one who is \nable and willing to save unto the uttermost, all \nwho will come unto God through him. This \nblessed Saviour, having made the great aton- \ning sacrifice, can bestow pardon and life upon \nthe very chief of sinners, the vilest of the vile. \nOnly let the sinner come to Christ, in all the \noverflowings of a penitent and believing heart, \nhis leprosy will be cleansed, his pardon will be \nsealed. Awakened sinner! this is the way! \nHow simple! Stumble not at its simplicity. \nHow reasonable! Then quarrel no longer \nwith Heaven\'s plan. Again, I say, if the pro- \nphet \xe2\x80\x94 if Jesus Christ had bid you do some \ngreat thing, would you not have done it ? how \nmuch rather when he says, "Wash and be \n\n\n\nSECOND SERIES. \n\n\n\n143 \n\n\n\nclean \xe2\x80\x94 believe and be saved." What hinders \nyou? Is it a self-righteous spirit? Are you \nrighteous in God\'s account? Remember, he is \na thrice holy God, and cannot look upon sin \nwith the least allowance. Are you righteous \neven in your own account? Has your con- \nscience never troubled you? Do you not know, \ndo you not feel that you are a sinner \xe2\x80\x94 that \nyour sins are numerous, and highly aggrava- \nvated? How -do you propose to get rid of your \nsins ? They cleave to you ; no mortal power \ncan remove them. Believe me, in the sight of \na pure and holy God you would have no right- \neousness to boast of, even if you were as pure \na man as Isaiah ; for he confessed that all his \nrighteousnesses were as filthy rags; and, on a \ncertain occasion, he cried out, \xe2\x80\xa2 4 Wo is me, for \nI am undone, for I am a man of unclean lips, \nand I dwell in the midst of a people of unclean \nlips, for mine eyes have seen the King, the \nLord of Hosts!" But I ask again, what hin- \nders the sinner from falling in with the gospel \nplan ? He is proud \xe2\x80\x94 too proud to be saved by \nfree grace \xe2\x80\x94 too proud to be indebted to Christ \nalone for salvation. Proud ! and proud of \nwhat? Of a rebellious will? of a seared con- \nscience? of a sinful life? of a hard heart? \nProud! Of what? That he is a loathsome \nleper? a condemned sinner? an heir of wrath? \nand a child of the devil? Proud! Of what? Of \n\n\n\n144 \n\n\n\nREVIVAL SERMONS. \n\n\n\nriches ? Some of ttie vilest on earth are rich. \nOf beauty? Beauty! "The grave discredits \nthee. How are thy charms expunged ! thy \nroses faded, and thy lilies soiled?" Proud ! Of \nwhat? Of talents? "With the talents of an \nangel a man may be a fool." Proud ! Of what? \nOf splendour and renown? Behold, the Lord \nof hosts doth take away the mighty man, and \nthe man of war, the judge and the prophet, \nand the prudent and the ancient, the captain \nof fifty, and the honourable man, and the coun- \nsellor, and the cunning artificer, and the elo- \nquent orator. Ah! my brethren! pride was \nnever made for man. The sick chamber may \nteach him this, and so, emphatically, may \ndeath and the grave. A sinner proud! One \nwhose soul is a mass of sin, and whose body \nmust soon moulder in the tomb ! He proud ! \nHow preposterous and absurd! I repeat it, \npride was never made for poor sinful man. \nNo! the dust is his place, and the prayer of \nthe publican his appropriate prayer: " God be \nmerciful to me a sinner." And now, haughty \nNaaman, let your pride come down. Turn \nyour chariot, and go to Jordan. Yield, O yield \nto the terms of the prophet, and let your lepro- \nsy pass away! O sinner! sinner! be per- \nsuaded to fall in with the terms of the gospel ! \nYield your heart to Christ ; you will never re- \npent it. Did Naaman repent complying with \n\n\n\nSECOND SERIES. 145 \n\nthe terms of the prophet? No, he rejoiced \nwith exceeding great joy \xe2\x80\x94 he rejoiced in it to \nhis dying day ! And so will you, and not to \nyour dying day only, but to all eternity. I \nhave seen sinners coming to Christ. I have \nseen them in the day of their conversion. O \nwhat a blessed moment! what a glorious \nchange ! The soul has new feelings ; the heart \nhas new joy ! Every thing within is pleasant ; \nevery thing around is lovely. The sun shines \nmore brightly, and the birds sing more sweet- \nly. The flowers are more beautiful, and \neven the grass looks more green. Yes, it is \neven so. Sometimes the young convert feels \nas if he had entered into a new world \xe2\x80\x94 rejoices \nwith joy unspeakable, and full of glory \xe2\x80\x94 yea, \n"Has a young heaven begun below, and glory \nin the bud." Tell me not that this is fanati- \ncism ! If it be, it is the fanaticism of the pen- \ntecostal converts, for we are told that "they \ndid eat their meat with gladness and singleness \nof heart, praising God." It is the fanaticism \nof those who were converted in Samaria, for \nwe are told that " there was great joy in that \ncity." When the Philippian jailor was con- \nverted, according to the Scriptures he rejoiced \nin God with all his house. And what is said \nof the eunuch when he was brought under the \ninfluence of God\'s converting grace? "He, \nalso, went on his way rejoicing." This is no- \n13 \n\n\n\n146 \n\n\n\nREVIVAL SERMONS. \n\n\n\nfanaticism. It is all perfectly reasonable and \nnatural. Should a poor man suddenly become \nrich, or a sick man all at once find himself in \nstrong health \xe2\x80\x94 should a person who was sleep- \ning in a dungeon wake up in a palace, or he \nw T ho was in a wilderness find himself in a gar- \nden \xe2\x80\x94 how sweet would be the surprise ! how \ndelightful the feelings! Even so it is with \nhim who passes from a state of nature to a state \nof grace. \n\n"When God revealed his gracious name ; \nAnd changed my mournful state; \nMy rapture seemed a pleasing dream, \nThe grace appeared so great !" \n\nWell may there be joy, yea " rapture," in the \nsoul, seeing that every thing in relation to the \nsinner has undergone so great and pleasing a \nchange. The bond-slave of the devil has be- \ncome the freedman of Christ, and the heir of \nwrath an heir of glory ! O that many hearts \nmay even now yield, and may this be the \nbirth day of many a precious soul! \n\nWhen Naaman returned to Syria, cleansed \nof his leprosy, no doubt there were rejoicings \nthere! How joyfully must his friends have \ngreeted him, now returned safe and sound ! \nand O how happy, especially, must have been \nhis kindred, the members of his own family ! \nSurely the voice of joy and gratulation was \nheard on every hand J Surely there must have \n\n\n\nSECOND SERIES. \n\n\n\n147 \n\n\n\nbeen a jubilee for many days! And now, \nshould the awakened sinner come to Christ, \nwhat joy would this inspire in many bosoms! \nThis would be an occasion long to be remem- \nbered. Yes, only let these anxious souls w T ho \nare now weeping \xe2\x80\x94 only let them now come to \nChrist, and we shall have a jubilee here too ! \nO how that pious father would rejoice in the \nconversion of his son ! How that pious mo- \nther, who for years has been praying for her \ndaughter \xe2\x80\x94 how she would press to her bosom \nwith feelings of new delight that beloved \ndaughter, once careless, now a Mary at the \nfeet of her Redeemer ! How would the pious \nwife rejoice over the conversion of her hus- \nband ! and the pious husband over the conver- \nsion of his wife ! How brothers and sisters \nwould rush into each other\'s arms, and give \nglory to God, that now, at last, they were going \nto heaven hand in hand ! I have beheld such \nscenes. They bring us near to heaven. O \nfor the yielding of hearts! the breaking down \nof strongholds! God grant us a pentecostal \ntime, a blessed jubilee now, even in this place, \nand at this time ! O Lord, revive thy work ! \nLet the people praise thee, let all this people \npraise thee! Amen, and Amen! \n\n\n\n148 \n\n\n\nREVIVAL SERMONS. \n\n\n\nSERMON VI. \n\nTHE EXAMPLE OF ELI. \n\nFor I have told him, that I will judge his house for ever, for the iniquity which \nhe knoweth : because his sons made themselves vile 5 and he restrained them \nnot.\xe2\x80\x94 1 Samuel iii. 13. \n\nThe case of Eli is melancholy, yet full of \ninstruction ; and, whilst there is a parent on \nearth, it will sound an alarm, which must, and \nwill be heard. Eli was high-priest, and was, \nupon the whole, a good man; but in one thing \nhe was much to be blamed \xe2\x80\x94 he neglected \nparental duty \xe2\x80\x94 "His sons made themselves \nvile, and he restrained them not/\' \n\nBending now beneath the load of age, this \ngood, but too indulgent parent, had retired \nfrom the active duties of the priesthood. \nThese duties had devolved upon his two sons, \nHophni and Phinehas; but, alas! they were \n" sons of Belial for, although ministering as \npriests, in the service of the Lord, they were \nopenly immoral ! Indeed, so shameful were \nthe immoralities of the young men, that " men \nabhorred the offering of the Lord." Eli, it is \ntrue, was probably not an eye-witness of his \nsons\' immoralities, but he was not ignorant of \nthem; for, we are told, that he heard all that \nhis sons did unto all Israel, but he restrained \nthem not. To be sure, he did not pass over \n\n\n\nSECOND SERIES. \n\n\n\n149 \n\n\n\nthe matter entirely, in silence. No, he rea- \nsoned, he expostulated, and even reproved \nthem, saying, " Why do ye such things? for I \nhear of your evil doings, by all this people; \nnay, my sons, it is no good report that I hear \nof you. You make the Lord\'s people to trans- \ngress. If one man sin against another, the \njudge shall judge him ; but if a man sin against \nthe Lord, who shall entreat for him?" Thus, \nhe reasoned, and expostulated, and gently re- \nproved, but restrained them not. This was not \nenough. The sins of the young men were \nflagrant, and called for stronger measures. \nHe ought to have rebuked them sharply. He \nought to have exerted his authoritj^, and put \nthese sons of Belial out of the priesthood. But, \nno! his too indulgent spirit, his overweening \nfondness \xe2\x80\x94 perhaps I should rather say, his \ncriminal weakness \xe2\x80\x94 caused him to neglect pa- \nrental duty ; and what was the consequence ? \nTerrible, indeed! God\'s righteous anger is \nkindled, and it burns fiercely, against the \nhousehold of this venerable, but unhappy old \nman. The first alarming intimations of divine \nwrath is made by a prophet, who, divinely \ncommissioned, comes to Shiloh, and rings an \nawful peal in the ears of Eli, predicting heavy \njudgments, just at hand. Shortly after this, \nthe Lord appeared to Samuel, by night, and \nsaid unto him: "Behold, I will do a thing in \n13* \n\n\n\n150 \n\n\n\n\'revival sermons, \n\n\n\nIsrael, at which both the ears of every one \nthat heareth it shall tingle ! In that day, I \nwill perform against Eli all things which I \nhave spoken concerning his house. When I \nbegin, I will also make an end : for I have told \nhim that I will judge his house for ever, for \nthe iniquity which he knoweth : because his \nsone made themselves vile, and he restrained \nthem not: therefore have I sworn unto the \nhouse of Eli, that the iniquity of Eli\'s house \nshall not be purged with sacrifice nor offer- \ning for ever." These were not vain words. \nAt this time, there was war between the Isra- \nelites and the Philistines. To animate and \nencourage the former, the ark of God was car- \nried from Shiloh into their camp. Hophni and \nPhinehas, as officiating priests, went along with \nthe ark. When the ark was brought into the \ncamp of Israel, all Israel shouted with a great \nshout, so that the earth rang again ! When \nthe Philistines heard the noise of the shout, \nand understood the occasion thereof, they were \nterrified, and cried out, saying, " God is come \ninto the camp ! Woe unto us ! Who shall \ndeliver us out of the hands of these mighty \ngods? These are the gods which smote the \nEgyptians with all the plagues, in the wilder- \nness." Nevertheless, they encouraged each \nother, saying, " Be strong, and quit yourselves \nlike men, O ye Philistines, that ye be not ser- \n\n\n\nSECOND SERIES. \n\n\n\n151 \n\n\n\nvants to the Hebrews, as they have been to \nyou. Quit yourselves like men, and fight!" \n\nAnd now the contending forces rush to bat- \ntle. The clash of arms is heard. The battle \nrages. The earth is red with blood ! Eli, all \nanxiety, is seated at the gate of the city. From \nan elevated seat he looks towards the battle- \nfield, watching, for his heart trembled for the \nark of God. Suddenly a man of Benjamin is \nseen coming in haste, wdth his clothes rent, \nand dust upon his head! What is the mat- \nter? Ah! he brings dreadful tidings! "What \nis there done, my son?" exclaims Eli, all alarm \nand anxiety \xe2\x80\x94 "What is there done, my son?" \nAnd the messenger answ r ered and said, " Israel \nis fled ! There has been a great slaughter \namongst the people ! Thy two sons, Hophni \nand Phinehas, are dead ! and the ark of God is \ntaken!" O the poor old man! See! he sinks! \nhe has swooned aw 7 ay! he has fallen! \xe2\x80\x94 "And \nwhen Eli heard that the ark of God was taken, \nhe fell from off his seat, backward, by the side \nof the gate, and his neck brake, and he died, \nfor he was an old man, and heavy." Methinks \nas he heard of the disasters of the day he ex- \nclaimed \xe2\x80\x94 God of heaven, this is thy righteous \njudgment! My sons made themselves vile, \nand I restrained them not, and they are cut off \nin the midst of their sins! My sons profaned \nthe ark of God, and, wo upon wo! it also is \n\n\n\n152 \n\n\n\nREVIVAL SERMONS. \n\n\n\ntaken !\xe2\x80\x94 Ah ! my brethren, this is more than \nthe poor old man can bear ! He swoons ! he \nfalls backward from his seat upon the ground. \nHis neck breaks, and he dies! The wife of \nPhinehas, too, not far off, hears the dismal \ntidings. She gives a piercing shriek! Pre- \nmature pangs come upon her; she groans in \nanguish; names her child Ichabod, (which \nmeans, the glory is departed,) and dies ! O, day \nof disaster ! O, scene of no common mourn- \ning! Only see ! \xe2\x80\x94 on yonder field of battle lie \ntwo impious sons, weltering in their gore! \nNear the gate of the city, the old man, pros- \ntrate upon the ground, dead, and his silvery \nlocks dishonoured in the dust! And, not far \noff, a daughter-in-law shrieks and expires! \nAnd now, over this scene of disaster and war, \nmethinks the voice of an invisible one thrills \nthrough the air \xe2\x80\x94 " For I have told him that I \nwill judge his house for ever, for the iniquity \nwhich he knoweth; because his sons made \nthemselves vile, and he restrained them not; \ntherefore have I sworn to the house of Eli, that \nthe iniquity of Eli\'s house shall not be purged \nwith sacrifice nor offering for ever !" \n\nThere are parents in this assembly; it may \nbe in many respects good parents, but perhaps \nsome of them are Elis; \xe2\x80\x94 good parents, but \nthey neglect parental duty. O what a serious \nmatter this is! It is, alas! too common, and \n\n\n\nSECOND SERIES. 153 \n\nwho can tell the evils flowing from it, even \nfrom generation to generation! If there be \nany present who are walking in the footsteps \nof the too indulgent and unhappy Eli, I would \ndesire, at this time, to address them with \nmuch plainness, and yet with great kindness \nand respect \xe2\x80\x94 remembering that I am also a \nparent, and perhaps need rebuke and counsel \nas well as they. I could wish myself better \nqualified to speak upon the subject than I am ; \nyet it may not be amiss for me here simply to \nsay, that however deficient I myself may have \nbeen in the matter of parental duty, yet I \nwould say, to the praise of God\'s grace, that I \nhave the prospect of meeting my whole family \nunbroken in heaven; and every child, save one, \nwas hopefully converted in the morning of \nlife. \n\nOur text is rarely taken. Too seldom is the \nsubject of parental duty, or family government, \npresented from the sacred desk ; and this, per- \nhaps, is one reason, that teachers of common \nschools, and officers in seminaries of learning \nof a higher character, so frequently have occa- \nsion to complain of "bad boys," and boys that \nare rude, and difficult to be controlled. I know \nthat oftentimes there is a fault in the nursery, \nand that some mothers are not happy in the \nmanagement of their children; permitting \ntheir children to rule them, when they should \n\n\n\n154 \n\n\n\nREVIVAL SERMONS. \n\n\n\nrule their children. Perhaps the mother is \ndeficient in the matter of sound judgment; or \nmay not be uniform; or perhaps she cannot \ncontrol herself, and therefore cannot control \nthose committed to her charge. But there are \ncases of this kind: \xe2\x80\x94 -the mother does every \nthing which a wise and prudent mother ought \nto do, in the training of her children ; but her \nboys are getting rather beyond her control, she \nneeds help from the other parent, and this help \nis not afforded. Fathers ! listen! I have heard \nmany complaints of this kind. O, ye who are \nemphatically heads of your families \xe2\x80\x94 kings in \nyour own household \xe2\x80\x94 remember! very much \ndepends upon you. Some fathers are disposed \nto excuse themselves. Their business, they \nthink, is " to make money," and provide for \ntheir families; and, as the Shunamite father, \nwhen he was with his reapers in the field, \nand his little boy came to him sick and cri- \ned, My head ! my head ! only replied, Carry \nhim to his mother \xe2\x80\x94 for he was too busy to \nattend to such matters \xe2\x80\x94 even so, at the present \nday, too many fathers neglect their children, \nturning them over to the care of the mother. \nThus did not Abraham, for, what said the \nAlmighty concerning him ? " I know him, that \nhe will command his children, and his house- \nhold after him, and they shall keep the way of \nthe Lord." The general subject of family \n\n\n\nSECOND SERIES. \n\n\n\n155 \n\n\n\ngovernment, is, however, not at this time to be \npresented. There is, now, only one branch of \nparental duty to which I would particularly \ncall your attention, and that is, the duty of \nrestraining children from the indulgence of \nthings which are vicious and vile. \n\nI. Parents should restrain their children \nfrom indulging in evil passions. Certain \nstrong feelings of the soul may be highly use- \nful. If, in their exercise, they are confined to \nproper limits, they give promptness and energy \nto the character; but they must be properly \ncontrolled. They are like fire, "good servants, \nbut bad masters," and require early attention, \nand all proper restraints. If neglected by the \nparent, they are apt to grow with the growth, \nand strengthen with the strength of the child ; \nand, too frequently, they are permitted to get \nthe mastery, even in early life. How often \nhave I seen petted and spoiled children, raging \nwith angry passions, and even treating with \nindignity those who gave them birth. If ever \nparental authority should be exercised, if ever \nthe rod of correction should be used, this is the \ntime; for the indulgence of violent passions has \nproved the ruin of many. O how many hands \nhave been stained with blood ! and how many \nfamilies have been clothed in mourning ! and \nhow many poor souls have been sent unpre- \npared to their last account, by the indulgence \n\n\n\n156 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof evil passions, which ought to have been con- \ntrolled, but were not, in the nursery! \n\nI saw a boy once, not twelve years of age, \nin a prison, who, in a fit of passion, had mur- \ndered one of his companions ! And I saw an- \nother, not ten years old, who, in a paroxysm of \nrage, had hung himself! Moreover, I can \nmention an incident that occurred some years \nago, which strongly illustrates the evil of not \ncontrolling children in early life. \n\nAn elder of my church, (a most lovely and \nvenerable man, but an Eli, if there ever was \none in modern times,) had a son, who, when \nabout twenty years of age, being angry with \nhis father one evening, seized his venerable \nparent by the hair of his head, and endea- \nvoured to throw him out of the window of a \ntwo story house. And now, mark! what did \nthis young man the next morning, when the \nviolence of his passions had subsided? Did he \nfall upon his knees and beg his father\'s for- \ngiveness? No! he added insult to injury. \nWhen his father reminded him of his outrage- \nous conduct, he replied, "Sir, it is your own \nfault ! you ought to have restrained me when \nI was a child." \n\nParents ! think upon these things, and when \nyon see your children excited, calm them. \nWhen you see their passions kindling, hold \nthem in check. Do not even suffer them, \n\n\n\nSECOND SERIES. \n\n\n\n157 \n\n\n\nwhen excited, to speak loudly, for it is com- \nmon for persons to become more excited by \nhearing their own voice ; as the lion is said to \nlash himself into a fury by the rapid move- \nment of his own tail. And above all, beware \nhow, by precept or example, you teach your \nchildren lessons of revenge. I have known a \nmother to strike a chair, against which her \nchild had fallen and hurt itself; and who, af- \nfecting passion, said, " Naughty thing! Strike \nit, my dear ! Mother will not let it hurt her \ndarling !" And there are fathers who will not \nonly suffer themselves to be thrown into a pas- \nsion in the presence of their children, but will, \npositively, teach them with violence to resent \nall injuries. " My son," said a certain parent, \n"you are going to school; if a boy strikes you, \nand you do not return the blow, I will correct \nyou." How much better would be this coun- \nsel and this language : "My son, you are going \nto school. Be respectful and kind to all your \nplaymates, and they will be respectful and \nkind to you ; for the Bible says, 1 With what \nmeasure ye mete, it shall be measured to you \nagain.\' " Parents would do well to require \ntheir children to commit to memory this pas- \nsage of Scripture: "He that is slow to anger \nis better than the mighty, and he that ruleth \nhis spirit than he that taketh a city :" \xe2\x80\x94 and no- \nthing better than frequently to repeat, in their \n14 \n\n\n\n158 REVIVAL SERMONS. \n\nhearing, what is said of the blessed Saviour : \n"When he was reviled, he reviled not again. \nWhen he suffered, he threatened not." And, \nalso, that even when upon the cross, he prayed \nfor his murderers, saying, "Father, forgive \nthem, for they know not what they do. 5 \' But, \nparents, if after all good counsel, and this en- \nforced by a good example, you find your \nchildren will indulge in vindictive and angry \npassions, you know your duty\xe2\x80\x94 restrain them ! \nBut, \n\nII. Parents should restrain their children \nfrom uttering falsehood, or, in plainer language, \nfrom telling lies. No vice is more sinful or \ndegrading; none marks a more depraved heart \nthan this. And yet, some children seem to be \nstrangely addicted to it, even in early child- \nhood. Indeed, the Bible says, "The wicked \nare estranged from the womb ; they go astray \nas soon as they are born, speaking lies." Vile \nand abominable as this vice is, there are some \nparents who do not frown upon it as they \nshould. Nay, some even encourage it! not in- \ntentionally, it may be, and yet they do encou- \nrage it, and that in several ways ; permit me \nto mention a few. The child has told a story, \na downright falsehood, and the parent smiles. \nAnd why? There was something amusing in it, \nor something smart; and the parent is evidently \nmore pleased with the wit than displeased with \n\n\n\nSECOND SERIES. \n\n\n\n159 \n\n\n\nthe sin. This is not all. The story is told to \nthe next person who steps in, and he must \nneeds smile, and say something complimentary \nof the " little rogue," as he is playfully termed, \nor not please the doating parent. Another \ncase : \xe2\x80\x94 To induce the child to take some nau- \nseous medicine, the parent tells the child it is \nsugar; the child takes the dose, and finds that \na fraud was practised. Again: \xe2\x80\x94 To induce the \nchild to remain quietly at home, when the pa- \nrents go to town, a promise is made that such \na thing will be done, or such a present made ; \nand the promise is broken. Take another \ncase : \xe2\x80\x94 A certain neighbour is present, and the \nparents profess wonderful friendship, are mar- \nvellously cordial ; but, as soon as he has retired, \nand the door is closed, they turn him into ridi- \ncule, or speak of him with great contempt; and \nthis in the presence of the child. Take an- \nother example : \xe2\x80\x94 The child, through heedless- \nness, breaks a plate, and the parent, happening \nat that moment to be in a bad humour, slaps \nthe child. The next day the child is detected \nin telling a downright lie, and the parent is \ncontented with giving the child a gentle re- \nbuke. What impression does this make? \nWhy, certainly this \xe2\x80\x94 It is more sinful to \nbreak a plate than to tell a lie ! Sometimes, \nalso, parents, for the sake of amusement, or to \nexcite wonder, will most grossly discolour nar- \n\n\n\n160 \n\n\n\nREVIVAL SERMONS. \n\n\n\nratives, and exaggerate matters of fact; and \nwill, perhaps, even give fiction for truth. Ah ! \nlittle do such parents think what evil they are \ndoing to their offspring ! Little do they think \nhow they are sowing and watering the seeds \nof sin ! \xe2\x80\x94 how they are nourishing a germ \nwhich has within it poison and death ! Pa- \nrents should teach their children how odious \nand sinful all lying is: how offensive to God, \nand how certainly it will bring ruin upon the \nsoul. It would be well to remind children \nfrequently of what the Bible says: "The \nmouth of him that speaketh lies shall be \nstopped :" and again \xe2\x80\x94 " All liars shall have \ntheir part in the lake which burneth with fire \nand brimstone." "Mr. Baker/\' said a little \nboy to me in a certain place, " I can\'t tell a \nlie." I had just been addressing children, and \namong other things, I had mentioned that a \ngood little boy was a father\'s jewel, and a bad \nlittle boy was a father\'s plague. On coming \nout, I laid my hand upon the head of a spright- \nly, rosy-cheeked boy, of five years of age, and \nsaid, " My little friend, are you your father\'s \njewel?" "Mr. Baker," said he, "I can\'t tell \na lie. I am my father\'s jewel," His father \nwas a worthy elder of the church, and had no \ndoubt taught him the exceeding sinfulness of \nlying, and that truth, like the name of the ever \nblessed God, is most sacred, and must in no \n\n\n\nSECOND SERIES. \n\n\n\n161 \n\n\n\nform or fashion be trifled with. Parents, at- \ntend to this matter ! If your children are \nacquiring the habit of lying, remember, they \nare making themselves vile. Forget not your \nresponsibility \xe2\x80\x94 restrain them ! \n\nIII. Parents should restrain their children \nfrom profane swearing. There is something, \nhowever, so unnatural, and impious, and dar- \ning, in this vice, that children are not so apt to \nfall into it, as into some others ; and yet there \nare boys, and even little boys, whose mouths \nare full of cursing and bitterness! Young \nand tender, as they are, their unhallowed lips \nblaspheme their Maker, and pour out curses \non all around. I have heard little children \nswearing in the streets; and I once knew a \nboy, not four years of age, who would swear \nmost profanely, and curse his mother! His \ngrandfather had taught him to do it \xe2\x80\x94 all in \nsport, it is true, but no less sinful on that ac- \ncount. And, sad to tell, that same little boy \nwas laid in his grave only a few months after ! \nAnd, not long since, riding in the stage with a \nvery profane young man, "Sir," said he to me, \n" my father used to tell me to curse the horses \nwhen they would not do as I wished them." \nThat any bearing the sacred name of parents \nshould, by precept, teach their offspring the \nlanguage of profaneness, is almost incredible; \nand yet such there are, Surely, parents of \n14* \n\n\n\n182 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthis kind are monsters in human shape, and \nmust be considered as standing forth, fair can- \ndidates for companionship with those foul \nspirits in the world of woe, who blaspheme \nthe God of heaven, because of their pains, and \nrepent not. We do hope that the number of \nthis frightful stamp of character is small ; but \nwe fear that there are, alas ! too many, who, if \nthey do not teach profaneness by precept, do \nit by practice, and this is nearly the same ; for \nwhat is example, but a living or illustrated \nprecept? O, venerated father! If you must \nswear, be entreated, don\'t do it in the presence \nof your dear little boy ! He thinks that you \nare the best man upon the face of the earth ; \nhe thinks that whatever you do must be right. \nAnd shall his very respect for you be the occa- \nsion of his ruin? If you are about uttering \nan oath, if your boy be present, for the sake of \nthat dear boy, if for no other reason, let that \noath die unuttered upon your tongue. But \nthere are some parents who will not teach their \nchildren to swear, either by precept or exam- \nple, and who would by no means tolerate \ntheir swearing in their presence, whcf, never- \ntheless, care very little what language their \nchildren use when not in their presence, and \nwho, even if told that their children are pro- \nfane, take no notice of the matter. Such \nparents are not innocent. They stand guilty \n\n\n\nSECOND SERIES. \n\n\n\n163 \n\n\n\nbefore God. Eli was, probably, not an eye- \nwitness of his sons\' immoralities ; but he was \nnot ignorant of them; for, as we are informed, \n"he was told of all that his sons did, but he re- \nstrained them not;" and hence the curse came. \nAnd, as we have seen, most terrible was the \ncurse. Let all parents take warning! \n\nProfane swearing is, I am sorry to say it, a \nvice but too common in our land, and in our \nday. Go into any tavern or hotel ; travel in \nany stage, steamboat, or railroad-car, and if \nyou do not hear the language of profaneness, \nyou are more favoured than I have been. It \nis common, I believe, every where. In the \ncity, in the country; on the land, and on the \nwave. And what is surprising, it is not con- \nfined to the lowest orders of society, but it is \ncommon even amongst those who are esteemed \nrespectable and genteel. And, what is still \nmore remarkable, even persons of literary taste \nare sometimes found profane. They will \nuse phrases w 7 hich have no beauty, and \nwhich no grammarian on earth can parse; and \nthese abominable phrases they will repeat \nmore than one hundred times in a day! If \nthis be not the bubbling up of sheer depravity, \nwhat is it? And, strange to say, some per- \nsons who hold to the doctrine of universal sal- \nvation, nevertheless, will say, over and over \nagain, that they will be damned, and will even \n\n\n\n164 \n\n\n\nEEVIVAL SERMONS. \n\n\n\nswear to it! This sin, my brethren, of profane \nswearing, I consider peculiarly impious and \ndaring; for it is so expressly forbidden ; and, \nof all others, it has the least excuse, for it has \nno reward \xe2\x80\x94 no temptation. Does it add to a \nman\'s wealth? It does not Does it make \nhim more happy ? It does not. Does it make \nhim more influential or beloved ? It does not. \nDoes it, in any manner, raise him in the esti- \nmation of others ? It does not. In the view \nof the wisest and the best, it lowers him ; it \nmakes him vile; for it is well known that the \nmost unprincipled and abandoned, the vilest of \nthe vile, are usually the most profane. Who \never heard of a pirate that did not swear ? of a \nliar that did not swear ? of a gambler that did \nnot swear? Now, if the most wicked and \nmost vile are, of all others, the most profane, \ncertainly, just so far as a man resembles them, \nhe makes himself vile. Parents, remember \nthis ! Can you be indifferent to a matter of \nthis kind ? Religion apart, if you have a re- \ngard for your own standing, or the respectabil- \nity of your children, do not lose sight of this \nmatter, If your children are becoming pro- \nfane, they are becoming wicked and vile. Ah \nme ! when a child swears, methinks all heaven \ngrieves! God Almighty frowns ! guardian an- \ngels blush! and the Recording Spirit sighs as \nhe writes it down in the records of eternity ! \n\n\n\nSECOND SERIES. \n\n\n\n165 \n\n\n\nWhat, then, must parents do in such a case? \nDo you ask? The case is clear : let them assert \ntheir authority; let them restrain those com- \nmitted to their charge. \n\nIV. Parents should, moreover, restrain their \nchildren from keeping bad company. The \nBible says, and says correctly, "Evil commu- \nnications corrupt good manners:" and a cer- \ntain old writer makes this remark, quaint, but \ntrue: "They who go much into bad company, \nare like those who go much into the sun \xe2\x80\x94 they \nsoon get tanned." Firm indeed must be that \nheart which can withstand continual tempta- \ntions; and strong those principles which can \nresist perpetual assaults \xe2\x80\x94 " attrition wears the \nsolid rock." Even men, ripe in age and expe- \nrience, have been seriously injured by too \nintimately associating with improper charac- \nters ; and what then can be expected from an \ninexperienced youth, or a tender child ? Solo- \nmon knew well the danger of such associations, \nand therefore said, " My son, if sinners entice \nthee, consent thou not: walk not thou in the \nway with them; refrain thy feet from their \npath." That is, have nothing to do with them, \nIt is better for a son or daughter to have no \ncompanions at all, than those who are vile and \ncorrupting. Many an interesting young man, \nwho once bid fair to be a comfort to his parents, \nand a useful and ornamental member of socie- \n\n\n\n166 \n\n\n\nREVIVAL SERMONS. \n\n\n\nty, has been ruined by vile associates, and bad \ncompanions. Am I wrong? Perhaps some, \neven now present, are ready to say, " Sir, I \nhad well nigh been ruined in this way. My \nfeet were al most gone ; my steps had well nigh \nslipped! O, if it had not been for that sudden \ndeath, or that alarming providence, or that sore \naffliction, or that pious letter, or that awaken- \ning sermon, or that faithful friend, I would \nhave been ruined by my evil associates! \nBlessed be God, who has not given over my \nsoul as a prey to destruction! My soul is \ndelivered as a bird out of the snare of the \nfowler; the snare is broken, and I am escaped !" \nParents, think well upon this subject ! Guard \nthe morals of your children; select their com- \npanions; see to it, that these companions be \nthe gentle and the good, and not the vicious \nand the vile. If they prefer the latter, talk \nkindly to them, reason the matter well ; but, \nif they persist, remember the case of Eli, and \nrestrain them ! \n\nV. Parents should restrain their children \nfrom the sin of Sabbath-breaking. The fourth \ncommandment, which says, " Remember the \nSabbath day to keep it holy," is one of the most \nimportant in the whole decalogue; and I fully \naccord with the sentiment expressed in these \nwords, " No Sabbath, no religion." The Sab- \nbath, like the rite of marriage, was an institu- \n\n\n\nSECOND SERIES. \n\n\n\n107 \n\n\n\ntion of paradise. And most truly did our \nSaviour say, " The Sabbath was made for \nman"- \xe2\x80\x94 designed to be a blessing to the human \nrace \xe2\x80\x94 a benefit to man\'s physical and moral \nnature, as well as a blessing to him in a spirit- \nual point of view. Relax the obligations of \nthe Sabbath, and you open the floodgates of \nvice ; abolish the Sabbath, and you ruin the \nworld ! See France, when the Sabbath was \nabolished ! \xe2\x80\x94 then began " the reign of terror." \nSir Matthew Hale states, that nearly all of \nthose upon whom he was called to pass sen- \ntence of death, confessed that their course of \ndepravity and crime commenced in breaking \nthe holy Sabbath! and of twelve hundred and \nthirty-two convicts in the State prison of New \nYork, it seems, that only twenty-six had been \ntaught to reverence that sacred day! These \nthings speak volumes. Parents! teach your \nchildren, both by precept and example, to re- \nmember the Sabbath day to keep it holy. \nPermit them not to wander about, as little \nArabs, on that holy day; permit them not to \nengage in their usual sports and pastimes; \nsend them to the Sabbath-school ; place in their \nhands interesting books suited to the day; teach \nthem their catechisms; tell them " Bible sto- \nries;" talk to them about Joseph, about Sam- \nuel, about Daniel, and the three children ; talk \n\n\n\n168 \n\n\n\nREVIVAL SERMONS. \n\n\n\nto them about the blessed Saviour, and the \nmartyrs ; about heaven, and certain good chil- \ndren who have gone to that happy world ; fur- \nnish yourself with matter ; lay yourself out to \ngive Sabbath day instruction ; let every thing \nbe pleasant and inviting ; let the Lord\'s day, \nso to speak, be wreathed with flowers ; let it be \nmade to your children a delight, the " sweetest of \nall the seven." If, however, your children are \ndisposed to wander about on the Sabbath, and \nget into improper company, and engage in im- \nproper sports, remember the case of Abraham, \nwho maintained his authority, and the case of \nEli, who did not ; remember the blessing which \ncame upon the one, and the curse which came \nupon the other, and neglect not parental duty ! \n\nI might also say something on the subject \nof frequenting taverns, using ardent spirits, \nattending horse-races, and theatres, and danc- \ning parties; and also about novel-reading, and \nmany other things, but the time would fail. \nPermit me to say, that parents should, as far as \npossible, restrain their children from every \nthing calculated to have a corrupting or evil \ninfluence upon them, in any way ; for, is not \nthe parent the Heaven-appointed guardian of \nthe child? and if the parent does not watch \nover the morals of the child, who will? But \nthis suggests the propriety of adding a few \n\n\n\nSECOND SERIES. \n\n\n\n1G9 \n\n\n\nremarks, by way of stirring up parents to a \nmore faithful and diligent discharge of the \nimportant duties which devolve upon them. \n\n1. Parents, remember, your children are \njewels \xe2\x80\x94 living jewels! They bear the stamp \nof immortality. They will outlive the splen- \ndours of the sun, and all the stars which deco- \nrate the broad arch of heaven ! They must \nlive for ever; and that either in happiness or \n111 misery \xe2\x80\x94 either as angels of light, or spirits \ndamned ! and to you, more than to any other \npersons in the world, is committed the power \nand the duty of forming the character of the \nchild. And hence, to the parent it is said, \n" Train up a child in the way he should go, \nand when he is old he will not depart from it." \nYou are the pilot that must direct the course ; \nyou are the guide that must mark out the \nright path. Early impressions, we all know, \nare the most enduring ; and, in the providence \nof God, it is so arranged, that whether you de- \nsire it or not, the earliest impressions are \nreceived from you. O the immense responsi- \nbility of the parent ! It is enough to make \nthe best man tremble ! \xe2\x80\x94 at any rate, it is \nenough to drive every parent to the throne of \nthe heavenly grace, to seek wisdom there. \nAnd O how unhappy, how pitiable is the case \nof those children whose parents, so far from \nrestraining them from wicked ways, do not \n15 \n\n\n\n170 \n\n\n\nREVIVAL SERMONS. \n\n\n\nrestrain themselves ! It is the duty of all pa- \nrents to " allure to brighter worlds, and lead \nthe way." But when the influence of the \nparent is the reverse of this, surely it is enough \nto make angels weep. Many children who \nwere blessed with good and pious parents, \nwill, we verily believe, rise up and call their \nparents blessed, in the resurrection morn. O \nye parents, who neglect parental duty, what \nwill your children say of you in the great \njudgment-day? But this leads to another re- \nmark. \n\n2. Parents ! are you aware of your responsi- \nbility? Have you ever seriously thought how \nmuch depends upon you? Have you dis- \ncharged your duty to your children? Have \nyou done your best to form their manners, and \nto give their characters a noble and heavenly \nstamp? Have you done what you could to \nmake them virtuous in life, happy in death, \nand happy for ever ? If your son is profligate, \nhave you nothing to reproach yourself with ? \nSuppose you were now upon a dying bed, \nwould you have the consolation of believing \nthat you had done every thing you could do \nto promote the best interests of your children \nfor time and for eternity? Eli\'s sons were cut \ndown in the midst of their sins; and you \nknow how melancholy was his own end. \nShould your children, or any one of them, be \n\n\n\nSECOND SERIES. \n\n\n\n171 \n\n\n\ntaken away unprepared, would there be no \nremorse waked up in your bosom ? Are you \nquite sure that there would be no occasion for \nany thing like self-reproach ? In a meeting \nfor serious inquirers, held in a certain place, \nthere was one under most pungent conviction. \nHe was overwhelmed ; he was almost con- \nvulsed with agony ! He was a father, who \nhad just come from the grave of his son, a \nyoung man, who had died, it seems, without \nhope. The unhappy old man then remember- \ned his fault, his dreadful guilt, in neglecting \nparental duty. He had neither by precept nor \nexample been a blessing to his son \xe2\x80\x94 and now \nthat son was gone for ever! O ye parents, \nwho have not been faithful to your trust, could \nyou have seen this unhappy father weeping \nbitterly over his neglect of parental duty, me- \nthinks it would have had the power of a thou- \nsand arguments to rouse you to the importance \nof attending, with all diligence and fidelity, to \nthose immortal ones whom Heaven has com- \nmitted to your charge! \n\n3. One remark more, and I have done. \nParents, your own happiness is concerned in \nthis matter! "A wise son," says Solomon, \n" maketh a glad father ; but a foolish son is \nthe heaviness of his mother." It is a remark- \nble fact, that children who are properly con- \ntrolled in early life, retain a respect and affec- \n\n\n\n172 \n\n\n\nREVIVAL SERMONS. \n\n\n\ntion for their parents as long as they live ; but \nthose who have been foolishly indulged, and \npermitted in every thing to have their own \nway; those, in other words, whose training \nhas been neglected, and who have not in early \nlife been brought under proper control ; those, \nI have noticed, are wont to be very deficient \nboth in respect and affection. I have seen \ncases of this kind, so marked, that it seemed as \nif the judgments of heaven had commenced \nfalling upon unfaithful parents, even in this \nlife ; and the words of our text seemed to tin- \ngle upon the ear: " I have told him that I will \njudge his house for ever, for the iniquity which \nhe knoweth, because his sons made themselves \nvile, and he restrained them not." Parents, \ndo your duty in the fear of God, and your \nchildren will be a comfort to you. O how happy \nthe parent whose children turn out well ! The \nmother\'s heart thrills with joy whilst, like the \nmother of the Gracchii, she pronounces them \nher jewels; and the fond father, too, with a \nglad heart, delights to call them his, whilst he \nrealizes the blessedness of that man, whose \n" wife is as a fruitful vine by the side of his \nhouse, and his children like olive plants round \nabout his table." God bless every parent here ! \nand may none have the weakness, nor share \nthe sorrows of the unhappy Eli ! \n\n\n\nSECOND SERIES. \n\n\n\n173 \n\n\n\nSERMON VII . \n\nPROVE YOUR OWN WORK. \n\nBut let every man prove his own work, and then shall he have rejoicing in him- \nself alone, and not in another. \xe2\x80\x94 Galatiass vi. 4. \n\nIn these words we have an important precept, \nenforced by a very powerful consideration. \nThe precept is expressed in these words: " Let \nevery man prove his own work." By a man\'s \nown work, we are to understand, not merely \nhis actions, and general conduct, but his \nthoughts, his motives, his sentiments, and \nevery thing, indeed, which has an influence on \nthe forming of his moral and religious charac- \nter. These things he is to prove: that is, to \ntest ; to see if they are of the right stamp ; to \nsee if they w T ill answer in a dying hour; to \nsee if they will stand the scrutiny of the last \ngreat day. \n\nAt first view, we see that the precept is \nan important one. But this is not enough. \nIt is exceedingly important. To prove this, \npermit me to remark \xe2\x80\x94 First: Self-deception \nis very common, and this arises from several \nsources. In the first place, the springs of \naction lie very deep. A man may suppose \nhimself to be influenced by one set of mo- \ntives, when, really, he is influenced by an- \nother set of motives, altogether! This rich \n15* \n\n\n\n174 \n\n\n\nREVIVAL SERMONS. \n\n\n\nman, for example, gives himself great credit \nfor his numerous and splendid charities. He \nreally thinks they flow from motives of pure \nbenevolence, when, perchance, if traced to \ntheir source, it will be found that these acts of \ncharity originate in secret vanity, or a love of \nhuman applause. See that youthful soldier! \nAt the call of his country, he buckles on his \narmour, faces the wintry blast, and rushes \nthrough clouds of dust, and seas of blood ! He \nfirmly believes that he is a patriot, when, \nreally, true patriotism, it may be, has very lit- \ntle to do in this matter. Ambition is the \nruling passion in his bosom ! He pants for \ndistinction ! He longs to twine the laurels of \nfame around his brow! " Come and see my \nzeal for the Lord of Hosts," said Jehu, when \nhe was cutting down the enemies of the Lord. \nWhat made him so zealous on this occasion? \nIt so happened, that in cutting down the ene- \nmies of the Lord, he was establishing his own \ndynasty ! Ah ! my brethren, the heart is de- \nceitful above all things; and the springs of \naction lie very deep. This is one great source \nof self-deception. Another is this \xe2\x80\x94 the power \nof self-love. Charity, or love, the Scriptures \ntell us, covereth a multitude of sins : that is, \nhides them from the view. See that over-fond \nand doating mother!- \xe2\x80\x94 (Mistake me not \xe2\x80\x94 if \nthere is a class of persons upon earth for whom \n\n\n\nSECOND SERIES. \n\n\n\n175 \n\n\n\nI have a peculiarly profound respect, it is for \nmothers; and I can with all my heart say, \nHeaven bless mothers, all the world over ! \nbut I have reference now to a certain descrip- \ntion of mothers, concerning whom it may be \nsaid, alas! that there are such!) \xe2\x80\x94 See that \ndoating mother, I say \xe2\x80\x94 she has one only child \n\xe2\x80\x94 one darling boy. She thinks that he is \nthe perfection of all excellence \xe2\x80\x94 the best child \nin all the land \xe2\x80\x94 and she is telling its smart \nsayings, and speaking its praises to every \nneighbour that steps in. She thinks, she \nreally believes this child to be the best in all \nthe land. Every body else sees plainly that it \nis a spoiled piece ! \xe2\x80\x94 Why ? It will disobey its \nmother; it is peevish, and fretful; is rude even \nin the presence of company. It is positively a \nbad child ; and yet the mother thinks that it is \nwonderfully smart and good \xe2\x80\x94 none like it in \nall the town ! How are we to account for this? \nCharity covers a multitude of sins. The mo- \nther\'s overweening fondness for her child hides \nfrom her view all its faults, and therefore she \ncomes to a wrong conclusion concerning the \ntrue chraacter of that child. Just so in the case \nbefore us. Loving ourselves, as we are too apt \nto do, with an inordinate love, we are wont to \nlook more frequently upon the bright, than the \ndark side of our character. This being the \ncase, what are we to expect, but that w r e shall \n\n\n\n176 \n\n\n\nREVIVAL SERMONS, \n\n\n\nthink more highly of ourselves than we ought \nto think ? The power of self-love ! Yes, this \nhas deceived many. \n\nThere are other sources of self-deception ; but \nI proceed to make a second remark, which is \nthis :\xe2\x80\x94 Self-deception is very dangerous. It \nserves to keep a person quiet, when, if he were \nonly aware of his true character and condition, \nhe would be in a state of great alarm and anxie- \nty. If I have taken up the idea that I am no \nsinner, what motive have I to repent? If I \nhave come to the conclusion that I am on the \nsafe side, why should I desire to change sides? \nIf I lay to my soul the flattering unction that I \nhave a very good heart, why should I pray \nthat God would give me a new heart? Thus, \nwe see the evil and danger of self-deception ; \nkeeping us quiet at the very moment when, \nperhaps, we have reason to cry out, with the \nPhilippian jailor, "O sirs! what must I do to \nbe saved?" But this is not all. Self-decep- \ntion leads to the ruin of many. What says \nthe Saviour? \xe2\x80\x94 Many shall come unto me in \nthat day, and say, Lord ! Lord ! and I will pro- \nfess unto them \xe2\x80\x94 Depart ! I never knew you ! \nWho are these ? Miserable self-deceivers, who, \nneglecting to prove their own work, knew no- \nthing of their true condition until the light of \neternity broke the power of all delusion ! O, \nhow awful, for a person to go down to the grave \n\n\n\nSECOND SERIES. \n\n\n\n177 \n\n\n\nwith "a lie in his right hand!" and what \ntime he smiles of angels, and the plaudits \nof the blessed Redeemer, to hear the thunders \nof wrath, and the wailings of the lost ! And \nyet we have too much reason to fear that this \nwill be the case with many. I think I can \nmention the case of one, at least, who evident- \nly left the world under the power of self-decep- \ntion \xe2\x80\x94 Jean Jacques Rousseau. When near his \nend, he had no anxiety in relation to his future \nstate, but turning to one, (I think not his wife,) \nremarked: " My dear, how happy for one to \ndie who has nothing to reproach himself with ! \nI will go to the bar, and say, 1 Great God, here \nis Jean Jacques Rousseau ! and a better man \nnever lived!\'" \xe2\x80\x94 Now, did not this very man \nwrite two octavo volumes, (his own life,) in \nwhich he confesses that he did many things \nmost shameful, and which I would not men- \ntion, lest the very mention thereof should crim- \nson the cheek of modesty? Yet, forgetting all \nthese things, he bases all his hopes of heaven \nupon the purity of his moral character ! Most \nassuredly he was a miserable self-deceiver! \nHe had not proved his own work, and, so far as \nwe can see, it proved the ruin of his soul. But \nI can mention another case, more startling still. \nI knew a female who died shouting; and yet \nthere was awful reason to fear that she never \nentered the heavenly world. I will state the \n\n\n\n178 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncase, and you can form your own conclusion. \nShe had neglected the care of her soul, it \nseems, all her life long; when near her end, \nmark ! without any conviction of sin, (so far as \nI could perceive) or need of a Saviour, she got \nher imagination wrought upon about " the \ngolden streets of the new Jerusalem;" and \nwhilst this brilliant image was before her mind \nshe was thrown into a rapture, and left the \nworld in w T hat was called great triumph ! \nSurely this must have been a case of self-de- \nception ; for how can a person be a penitent \nwithout having some conviction of sin? or how \ncan a person embrace a Saviour without feel- \ning any need of him? Ah! surely, it was \nApollyon, coming up out of the smoke of To- \nphet, and say ing, Peace ! peace ! when there is \nno peace. Hush ! hush ! when death and de- \nstruction are just at the door! "No marvel," \nsays Peter, " for Satan himself is transformed \ninto an angel of light." O, how important, \nwhen such mighty interests are at stake, to dig \ndeep, and lay a good foundation! In other \nwords, how important, how exceedingly impor- \ntant it is for every man to prove his own work ! \n\nThere is no such thing as rectifying mistakes \nin eternity. When death\'s leaden sceptre is \nlaid upon the cold bosom, the decree of an im- \nmutable God rolls over the shrouded form\xe2\x80\x94 \n" He that is filthy, let him be filthy still ! and \n\n\n\nSECOND SERIES. \n\n\n\n179 \n\n\n\nhe that is righteous, let him be righteous still!" \nIn view of these things I now ask. Is not the \nprecept in our text one of exceeding great im- \nportance? If I mistake not, the best in this \nassembly are ready promptly to exclaim, " It \nis ! It is !" \xe2\x80\x94 for I have noticed that those whose \npiety is the least questionable, are the very \nones who are most disposed to exercise a godly \njealousy over their own hearts; knowing that, \nof a truth, the human heart by nature "is \ndeceitful above all things, and desperately \nwicked." But, deceitful as the heart of man \nunquestionably is, there is nevertheless, such a \nthings as knowing our true state and condition. \nYes, there is such a thing as being able to say \nwith the man of Uz, "I know that my Re- \ndeemer liveth" \xe2\x80\x94 and with the apostle Paul, \n" We know, that if the earthly house of this \nour tabernacle were dissolved, we have a build- \ning of God, a house not made with hands, eter- \nnal in the heavens." Certainly, every man \nmay prove his own work \xe2\x80\x94 may test his own \ncharacter, or we should not find recorded the \nprecept in our text. Aye, and I will go fur- \nther, and say, if we are truly converted, we \nmust have scriptural evidence of it, and that \ntoo \xe2\x80\x94 mark! whether we have lights, or sha- \ndows \xe2\x80\x94 joy or sorrow! Do you doubt this? \nSee that dear little girl ! she loves her mother ; \nshe follows her mother, as if she were her \n\n\n\n180 \n\n\n\nREVIVAL SERMONS. \n\n\n\nshadow. She cannot be happy when her mo- \nther is gone. See her now, almost dancing \nfor joy, whilst standing near her mother\'s lap. \nHow her eyes sparkle ! Her face is dressed in \nsmiles! "What makes you so happy, little \nchild?" " O," says she, "Mother loves me; \nshe talks so good to me !"\xe2\x80\x94 You don\'t question \nher love for her mother. Change the case : \nThat little daughter has done something to dis- \nplease its mother. Its mother is displeased, \nand looks sad. " Ma, what is the matter?" \nsays the child. "Why, my daughter," re- \nplies the mother, " you have been a naughty \nchild, and your mother can\'t love you until \nyou are sorry for what you have done." See \nthe little creature! she bursts into a flood of \ntears, and rushing into another room, she cries, \nfit to break her little heart! Some one comes \nby and says, " Are you sick?" She is not dis- \nposed to talk. Another asks, "What is the \nmatter, my little dear? What makes you cry \nso?" "O !" exclaims she, " Mother don\'t love \nme! Mother don\'t love me!" \xe2\x80\x94 Now, I ask, \ndoes not this child give as convincing proof of \nreal affection for her mother, as when she was \ndancing around her mother\'s lap, because her \nmother was smiling upon her? As this child, \nthen, has a way of making known her affection \nfor her mother, whether her mother smile or \nfrown, even so, piety has a way of making it- \n\n\n\nSE COND SERIES. \n\n\n\n181 \n\n\n\nself known, whether there be lights or shadows, \njoy or sorrow. Take the case of Job, for ex- \nample. On one occasion the candle of the \nLord shines upon him, and in the joy and ex- \nultation of his soul he exclaims, " I know that \nmy Redeemer liveth!" At another time he is \nunder a cloud ; and w r hat is his language now? \n" O, that I knew w 7 here I might find him ! \xe2\x80\x94 \nThough he slay me, yet will I trust in him." \nIs not his piety just as evident in the latter as \nin the former case ? \n\nTake another example : \xe2\x80\x94 The Psalmist, in a \nmoment when every thing is bright and clear, \nuses this language of confidence and triumph: \n" Thou shalt guide me with thy counsels, and \nafterwards receive me to glory." You have \nno doubt of his piety now. But a cloud has \npassed over the Psalmist ; he is in great dark- \nness; \xe2\x80\x94 mark his language now! "Will the \nLord cast off forever? will he be favourable \nno more? \xe2\x80\x94 Why art thou cast down, O my \nsoul? and why art thou disquieted within me? \nHope in God, for I shall yet praise him." \nSurely nothing can be more evidential of true \npiety than this. These things being so, I take \nthis position, that if a person is truly converted \n\xe2\x80\x94 truly a child of God, he must and will have \nscriptural evidence of it, whether he have \nlights or shadows, whether he have joy or sor- \nrow. Hence, the precept in our text is appii- \n16 \n\n\n\n182 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncable to all, and in all circumstances \xe2\x80\x94 "Let \nevery man prove his own work." And now, \nmy brethren, if you wish to deal faithfully with \nyour own souls; if you desire to know your \ntrue character and condition; in other words, \nif you wish to make sure work for eternity, \nthere are three things which you must do : \xe2\x80\x94 \nYou must consider, you must examine, and \nyou must compare. \n\n1. You must consider.- \xe2\x80\x94 " Thus saith the \nLord of Hosts, consider your ways." There \nare many persons who do not, will not spend \none single thought upon the subject of their \nsoul\'s salvation ! They can think about their \nriches, their honours, their pleasures ; they can \nthink about this and that scheme of gain and \naggrandizement; indeed, they can think about \nany thing and every thing, except that which \nshould engage their earliest and most serious \nattention\xe2\x80\x94 the salvation of their undying souls ! \nSuch persons may be said to live a dreaming \nlife ; and no wonder if such palm a fatal de- \nception upon themselves, and go down to the \ngrave with a "lie in their right hand." \n\nMy brethren, you must think about your \nspiritual state ; you must frequently ask, what \nare your hopes for eternity ? This is neces- \nsary to rouse the soul to life and activity. It \nis requisite as a preparation for something \nmore. I hold ? that the mind ? to be excited^ \n\n\n\nSECOND SERIES. \n\n\n\n183 \n\n\n\nmust have the exciting object before it. How \ncan beauty charm, if it be not looked upon? \nHow can music please, if it be not attended \nto ? How can there be the feeling of an ob- \nject, when there is no contact? Ordinarily, \nthe mind operates through its appropriate or- \ngan. If it wants to see, it directs the eye ; if \nit wants to hear, it turns the ear ; if it wants \nto feel, it extends the hand. Even so, the un- \nderstanding is the eye of the mind ; and, in \norder that the mind should be duly roused, the \nexciting object should be brought before the \nunderstanding, the eye of the mind, and then \nthere is a setting in motion the will, the affec- \ntions, and all the powers of the soul. Do I \ndeny the doctrine of Divine influences? God \nforbid ! It forms an essential part of the \n"faith once delivered to the saints but the \nSpirit operates in accordance with the moral \nand physical nature of man. How was the \nPsalmist converted? By the Spirit of God, \nunquestionably. But the manner, the mode, \nthe way and means? By serious thought. \nHear what he says\xe2\x80\x94 " I thought upon my \nways, and turned my feet to thy testimonies." \nHe was once an impenitent sinner, careless \nand secure in his sins. He was going to an \neternal world under the power of an awful \ndeception. But his character is changed. \nMark the process ! \xe2\x80\x94 "I thought upon my \n\n\n\n184 \n\n\n\n11 E V I V A L SERMONS, \n\n\n\nways." He first began to inquire whether he \nwas living as he ought to live ; whether he was \nwalking in the right path \xe2\x80\x94 the path to heaven? \nUnder the operation of serious thought, he \nwas led to see that all was not right ; that he \nwas in a dangerous way ; that he was not go- \ning to heaven, but to hell ! What was the \nconsequence? There was an end to his car- \nnal security. Anxiety was waked up in his \nbosom, and a determination to act: "I turned \nmy feet to thy testimonies." Aye, and there \nwas promptness of action : " I made haste to \nkeep thy commandments." Peter denied his \nMaster, and for a season was quiet, and with- \nout any self-reproach. But we are told that \n" when he thought thereon, he wept." When \nHazael came to the prophet, the man of God, it \nis said, fixed his eyes upon him, until he (the \nman of God) wept. The future crimes of \nHazael were brought before the prophetic eye \nof the prophet, and his very soul was moved \nwithin him. The man of God could not re- \nstrain his tears \xe2\x80\x94 he wept. In the first chapter \nof Isaiah, God brings this charge against the \nchildren of Israel \xe2\x80\x94 "I have nourished and \nbrought up children, and they have rebelled \nagainst me :\xe2\x80\x94 The ox knoweth his owner, and \nthe ass his master\'s crib, but Israel doth not \nknow." And why? The answer is given \xe2\x80\x94 \n" My people doth not consider." Thus it ap- \n\n\n\nSECOND SERIES. \n\n\n\n185 \n\n\n\npears that there is much power in serious \nthought. If, then, a man would thoroughly \nprove his own work, he must, as a preliminary \nstep, consider his ways \xe2\x80\x94 his moral conduct, \nhis present state, his future prospects. He \nmust seriously consider whither he is going, \nand whether the way in which he is now go- \ning will land him in happiness, or in misery ; \nin heaven or in hell. But, \n\n2. You must examine. \xe2\x80\x94 Serious considera- \ntion is not enough. There must, also, be a \nclose and prayerful examination. If a mer- \nchant wishes to know precisely how he stands, \nhe must not only think about his affairs, but \nhe must also enter upon the work of careful \nexamination. He must turn over the leaves of \nhis day-book and ledger; he must take an in- \nventory of his goods; he must look into his \nstrong box and drawer ; he must find out what \nhe owes to others, and what others owe to him. \nThen, and not until then, can he know pre- \ncisely how his business and pecuniary matters \nstand. Just so in relation to the case in hand. \nIf a man desires to know his true state and \ncondition, he must go beyond the matter of \nserious thought. He must enter, in good ear- \nnest, upon the work of self-examination. In \nthe light of divine truth, he must examine, \nnot merely his outward conduct and actions, \nbut also, the state of his heart and affections. \n16* \n\n\n\n186 \n\n\n\nREVIVAL SERMONS. \n\n\n\nHe must examine his thoughts; for as a man \nthinketh in his heart, so is he. He must exam- \nine his motives, and his sentiments, and, in \nshort, every thing which exerts an influence \nin the formation of his moral and religious \ncharacter. With regard to a man\'s motive \xe2\x80\x94 \nthis is an important matter; for oftentimes the \nmotive stamps the character of the action. \nShould a person do you a kindness, you would \nbe thankful; but suppose it should be ascer- \ntained that, in doing you this kindness, he \nnever intended it, but, contrarywise, intended \nto do you a serious and lasting injury ; when \naware of his motive, there will be, if I mistake \nnot, a very great abatement in your sense of \nobligation to him. Now, if motive is some- \nthing with man, who looks upon the outward \nappearance, shall it not be something with \nGod, who looketh upon the heart? Yes, mo- \ntive is something : and many an action which \nappears fair and commendable in the eyes of \nmen, is naught \xe2\x80\x94 of no value, and even odious \nin the sight of God, being vitiated by the mo- \ntive. If, for example, we perform an action, \ngood in itself, but perform it simply to please \nourselves, or to gain human applause, without \nany promptings of a desire to honour or please \nGod, certainly, there is no real virtue in this. \nHence the apostle says: " Whether, therefore, \nye eat, or drink, or whatsoever ye do, do all to \n\n\n\nSECOND SERIES. \n\n\n\n187 \n\n\n\nthe glory of God." O how does this principle \nwither many things, fair and beautiful in the \neyes of men ! How it reduces to dust and \nashes many things deemed vastly meritori- \nous, and even deserving of heaven ! Examine \nyour motives, then. Are they pure? Are \nthey such as God will approve of? Again, \nyou must examine your sentiments. Do they \nsquare with God\'s blessed word? "No matter \nwhat a man\'s sentiments are," says one, "if \nhis actions are right." Is this correct ? Then \nthe believer and the unbeliever may be put \nupon the same level ; and our Saviour uttered \nstrange language when he said \xe2\x80\x94 " He that be- \nlieveth on the Son, is not condemned ; but he \nthat believeth not, is condemned already, be- \ncause he hath not believed in the name of the \nonly begotten Son of God." No matter what \na man believes ! \xe2\x80\x94 let us try the principle. Here \nare two persons who, outwardly, treat you in \na manner equally respectful, but their opinions \nof you are widely different. One believes you \nto be a good man ; the other believes you to be \ncorrupt. Is sentiment nothing here? Senti- \nment is something; and, in relation to reli- \ngious matters, the Bible is the great standard \nof correct sentiment : \n\n"The judge which ends the strife, \nWhere wit and reason fail." \n\n\n\n188 \n\n\n\nREVIVAL SERMONS. \n\n\n\nNow, there are persons who, because they \nare not profligate or profane, because they are \nmoral men, in the common acceptation of the \nterm, think that they are in a safe state \xe2\x80\x94 that \nthey have no need of conversion, and that, be- \ncause they have been men of fair moral cha- \nracter, they are fair candidates for heaven \xe2\x80\x94 \naye, think that they certainly will be saved ! \nHas such a man proved his own work? Does \nthis sentiment of his fall in with the declara- \ntions of the sacred volume? Does it fall in \nwith the scriptural saying, " Indignation and \nwrath, tribulation and anguish, upon every \nsoul of man that sinneth"? Or with this \xe2\x80\x94 \n" Cursed is every one that continueth not in all \nthings written in the book of the law to do \nthem"? Or with this \xe2\x80\x94 " Except ye repent, \nye shall all likewise perish"? Or with this \xe2\x80\x94 \n" Other foundation can no man lay than is laid, \nwhich is Jesus Christ"? Or with this \xe2\x80\x94 " Ex- \ncept a man be born again, he cannot see the \nkingdom of God"? My hearers, take care! \nPalm no deception upon yourselves. Remem- \nber, all the declarations of this volume are true, \ndivinely true, and must stand for ever, as it is \nwritten, "For ever, O Lord, thy word is settled \nin heaven." Beware how you trust to your \nown sentiments when they are not in accord- \nance with the word of God. Most assuredly \nit will bring perdition upon your soul ! O, be \n\n\n\nSECOND SERIES. \n\n\n\n189 \n\n\n\nentreated to bring your sentiments to this great \ntest of truth, the Bible ! Let every man dig \ndeep, and lay a good foundation. "Let every \nman prove his own work." \n\n3. You must compare. \xe2\x80\x94 Some persons are \nready enough in their comparisons, but they \nhappen not to be of the right kind! Some \ncompare themselves with certain professors of \nreligion; and, because they are better, (as they \nsuppose,) than those professors of religion, \nw T hom they are wont to call "hypocrites," they \nfancy that they are very good. But may not \na man be better than a " hypocrite," and not be \na very good man after all? Some compare \nthemselves with the majority of mankind ; and \nbecause they, as they think, are better than \nthe majority of mankind, conclude that they \nare in a safe state; but would not this have \nbeen a very unsafe test in the days of Noah? \nand how know they but it may be an unsafe \ntest at the present time? These comparisons \nare not of the right kind. Permit me to show \nyou "a more excellent way." \n\nFirst: You must compare yourselves with \nthe characters pronounced blessed by the Sa- \nviour, in his sermon upon the mount. Take \nthis example : " Blessed are the poor in spirit, \nfor theirs is the kingdom of heaven." Has \nyour pride been humbled ? Are you sensible \nof your emptiness and poverty, and do you feel \n\n\n\n190 \n\n\n\nREVIVAL SERMONS. \n\n\n\nyour need of a better righteousness than your \nown? " Blessed are the poor in spirit, for \ntheirs is the kingdom of heaven." Again: \n" Blessed are they that mourn, for they shall \nbe comforted." Do you mourn after a godly \nsort? Do you mourn that you have sinned \nagainst a good and gracious God ? and do you \nmourn after your own hard heart? "Blessed \nare they that mourn, for they shall be com- \nforted." "Weeping may endure for a night, \nbut joy cometh in the morning." But take \nanother example: "Blessed are the meek." \nHave you the meekness and gentleness of \nChrist? Can you bear injuries? Can you \nforgive your enemies? Has there been, in \nsuch matters, a radical change in the temper \nand disposition of your soul ? Has the lion in \nyou been converted into a lamb ? the vulture \ninto a dove? "Blessed are the meek." Once \nmore : " Blessed are they that hunger and thirst \nafter righteousness, for they shall be filled." \nDo you hunger and thirst after righteousness? \nDo you breathe after holiness? Do you sin- \ncerely and earnestly desire to be delivered from \nthe least and last remains of sin ? Is there a \npeculiar sweetness and charm in heaven as a \nplace of perfect moral purity ? where you shall \nnot have one wicked thought, nor one unhal- \nlowed feeling, nor one improper desire, nor \nutter one sinful word, through all eternity? \n\n\n\nSECOND S ERIE S. \n\n\n\n191 \n\n\n\nCan you enter fully into the feelings of the \npoet, when he says, \n\n" 0, glorious hour ! 0, blest abode ! \nI shall be near arid like my God; \nAnd flesh and sin no more control \nThe sacred pleasures of the soul." \n\nAnd are these lines delightful and refreshing \nto your heart? \n\n" There shall we see his face. \nAnd never, never sin; \nThere from the rivers of his grace \nDrink endless pleasures in." \n\nIf these beatitudes suit you, then doubtless \nyou are the children of God. The Saviour \ndoes not mention names ; he does what is \nmuch better, he describes characters, and with \nthese characters he connects the blessing. If, \nthen, the character is yours, the blessing, of \ncourse, is yours also. But \n\nSecondly : You are to compare yourselves \nwith those known to have been truly pious. \nHere is a principle, or matter of fact, which \nmust never be forgotten \xe2\x80\x94 that true piety is sub- \nstantially the same in every age, and in every \nbosom. As face answers to face in water, so \ndoes the heart of man to man. In all great \npoints, in all essential matters, the experience \nof one pious soul is substantially the experience \nof another. Bring in the rich man and the \n\n\n\n192 \n\n\n\nREVIVAL SERMONS. \n\n\n\npoor man, the learned and the unlearned, the \nstripling and the man of age; bring in the \nMethodist, and the Presbyterian, the Baptist, \nand the Episcopalian: in short, bring in per- \nsons representing the different ranks and class- \nes of society, and the different denominations, \ntoo ; and, I may add, let them come from the \ndifferent quarters of the globe; let each be \nsoundly converted; let them have one common \nlanguage, and let them converse freely on the \nsubject of Christian experience, and it will be \nfound, that in all leading matters of experimen- \ntal religion, there is scarcely a shade of differ- \nence between them ! Yes, they are all brought \ninto the same school ; they all have the same \nteacher; they all learn the same lessons \xe2\x80\x94 so \nteaches the Bible, as it is written in Isaiah \nliv. 13: "All thy children shall be taught of \nthe Lord, and great shall be the peace of thy \nchildren.\'\' It is true, some are, so to speak, \nmore apt scholars \xe2\x80\x94 -are better taught than \nothers \xe2\x80\x94 but, I repeat it, all are brought into the \nsame school; all have the same teacher; and \nall learn the same lessons ! These things be- \ning so, if we would prove our own work ; if we \nwould desire to know whether we have the \nroot of the matter in us : in other words, if we \nwish to know whether we are really the chil- \ndren of God or not, we must, as we have said, \ncompare ourselves with those known to be the \n\n\n\nSECOND SERIES. \n\n\n\n193 \n\n\n\nchildren of God. To illustrate what I mean, I \nwill suppose that you are anxious about your \nsoul ; you have had some mental distress, and \nsome comfort, but your evidence of being a \nchild of God is not clear; you wish to prove \nyour own work, or religious character. This \nbeing the case, I will place you in certain cir- \ncumstances, in which you are to compare \nyourselves with those known to be pious, in \nsimilar circumstances, and if there be an agree- \nment, if they have true piety, so have you ! \n\nFirst \xe2\x80\x94 I will suppose that you are in circum- \nstances of deep affliction. Was not Job a child \nof God ? and was he not deeply afflicted ? And \nnow, what was his spirit ? what the exercises \nof his mind ? what the breathings of his soul ? \nThey are recorded, and distinctly marked. \nObserve \xe2\x80\x94 when one wave of affliction after \nanother had passed over him, and he was ready \nto sink in deep waters, one said unto him, \n"Curse God and die." And what said he? \xe2\x80\x94 \n"Have we received good at the hand of the \nLord, and shall we not receive evil? The \nLord gave, the Lord hath taken away, and \nblessed be the name of the Lord. Though he \nslay me, yet will I trust in him." Is this your \nspirit? Can you truly adopt this language? \nThen, if Job was pious, so are you ; if eternal \nlife be his rew r ard, you shall possess the same ; \n17 \n\n\n\n194 \n\n\n\nREVIVAL SERMONS. \n\n\n\nfor piety is the same in every age, and in every \nbosom. \n\nAgain : I will suppose that you are thinking \nupon the words of the Saviour: " Except ye \nrepent, ye shall all likewise perish." You \nhave had some sorrow of heart on account of \nyour sins; you have shed some tears, you have \nheaved some sighs, but you are not entirely \nsatisfied that you are a true penitent \xe2\x80\x94 do you \nask what is to be done? I answer \xe2\x80\x94 find out \nsome one known to have been a true penitent; \nfind out what were the exercises of his mind ; \ncompare yours with his, and if they correspond, \nthen, if he was a penitent, so are you. David \nwas certainly a true penitent ; but where shall \nwe find the penitential exercises of the Psalmist \nrecorded? In the fifty-first Psalm. Let us \nturn to that Psalm, and from the language of \nhis lips, we may learn the breathings of his \nsoul. What are his words? "Have mercy \nupon me, O God, according to thy loving kind- \nness : according unto the multitude of thy tender \nmercies blot out my transgressions. Wash me \nthoroughly from mine iniquity, and cleanse me \nfrom my sin. For I acknowledge my trans- \ngressions, and my sin is ever before me. Against \nthee, thee only, have I sinned, and done this \nevil in thy sight : that thou mightest be justi- \nfied when thou speakest, and be clear when \nthou judgest. \xe2\x80\x94 Create within me a clean heart, \n\n\n\nSECOND SERIES. 195 \n\nO God, and renew within me a right spirit. \nCast me not away from thy presence, and take \nnot thine Holy Spirit from me." Now, say, \nyou read the whole Psalm ; you here recog- \nnize, substantially, the exercises of your own \nmind. You are astonished that one who lived \nunder another dispensation, and at a period so \nremote, should have had thoughts and feelings, \nemotions and desires, so exactly corresponding \nwith your own ! Is this so ? Then the case is \nclear: if David was a penitent, so are you; \nif eternal life be his reward, you shall possess \nthe same; for " piety is the same in every age, \nand in every bosom." " Let every man prove \nhis own work." \n\nAgain : Touching the matter of faith \xe2\x80\x94 I will \nsuppose that you have been meditating upon \nthese words: " Believe in the Lord Jesus \nChrist, and thou shalt be saved." You have \nsome hope that you do exercise faith in Christ, \nbut you have heard so much about historical \nfaith, and speculative faith, and saving faith, \nand living faith, and dead faith, you are bewil- \ndered; you know not whether you have the \nright kind of faith \xe2\x80\x94 that which really and \ntruly unites the soul to Christ, and which has \nthe promise of life everlasting. Do you again \nask what is to be done? I answer, as in the \nformer case : find one known to have been \na true believer ; find out what his views and \n\n\n\n196 REVIVAL SERMONS, \n\nfeelings were, in relation to our blessed Saviour^ \nand if yours correspond with his, then may it \nbe known to you whether you are a true be- \nliever or not. But where shall we find one \nknown to have been a true believer? Peter \nwas one. Did he ever express his views and \nfeelings in relation to Christ? He did, and on \na very important occasion. Our Saviour had \ntaught certain things which gave offence ; and \nas we are told, many of his disciples went \nback, and walked no more with him. And \nJesus turned to the twelve and said, " Will ye \nalso go away?" And Peter said, "Lord, to \nwhom shall we go but unto thee? for thou \nhast the words of eternal life." As if he had \nsaid: Lord Jesus! thou art our only hope \xe2\x80\x94 \nI for one must cling to thee! I am a poor, \nlost sinner, I cannot save myself. Thou art \nmy only, only hope ! Is this your language ? \nIs this the very feeling of your soul ? Then \nyour case is clear. If Peter was a believer, so \nare you ! If eternal life be his reward, you \nshall possess the same ; for piety is the same, \nin every age, and in every bosom. "Let every \nman prove his own work." \n\nAgain : We will suppose that you are think- \ning on the subject of the Divine government. \nYou wish to know whether your views and \nfeelings in relation to this matter are of the \nright kind ; whether they are such as indicate \n\n\n\nSECOND SERIES. \n\n\n\n197 \n\n\n\ntrue piety. What is to be done ? Adopt the \nsame plan already suggested. Find one known \nto have true piety ; find out the breathings of \nhis heart on this subject; compare yours with \nhis, and then you may know whether you be- \nlong to the number of the people of God, or not. \nTake the case of Isaiah. No man questions \nhis piety. What does he say ? " Say unto \nZion, thy God reigneth." This is the language \nof joy and gratulation \xe2\x80\x94 the language of one \npleased with the thought that God is upon the \nthrone, and who wishes the tidings thereof to \nbe carried, to be spread on every hand. David \nw r as also a child of God, and what does he say ? \n" The Lord reigneth ! let the earth rejoice ! \nThe Lord reigneth, let the multitude of the \nisles be glad thereof." And again : " The \nLord shall reign for ever, even thy God, O \nZion, unto all generations: Praise ye the \nLord!" \n\nBut there is a case, if possible, more in \npoint still. It is that of those who are actually \naround the throne in heaven. " And a voice \ncame out of the throne, saying, Praise our \nGod, all ye his servants, and all ye that fear \nhim, both small and great. And I heard," says \nJohn, "as it were, the voice of a great multi- \ntude, and as the voice of many waters, and \nas the voice of mighty thunderings, saying, \nAlleluia ! for the Lord God omipotent reign- \n17* \n\n\n\n198 \n\n\n\nREVIVAL SERMONS, \n\n\n\neth !" Rev. xix. 6. Now, is all this in harmony \nwith your feelings and desires ? Do you rejoice \nin the government of God? in his supreme, \nuniversal, and everlasting dominion ? Is the \nlanguage, "the Lord reigneth," pleasant to \nyour ear? Does the loud and harmonious \nshout in the heavenly world, "Alleluia! for \nthe Lord God omnipotent reigneth!" start the \nglad response in your soul \xe2\x80\x94 Amen! Alleluia! \nIf these things are so, you need no audible \nvoice, coming from heaven, to assure you that \nyou are a child of God ; you need no angel to \ncome down from the skies, to assure you that \nyour name is written in the book of life. You \nhave the evidence in your own bosom \xe2\x80\x94 hav- \ning the spirit and stamp of the people of God. \nThis being clear, then every thing else is \nclear : and, I hesitate not to say, that you are a \nchild of God \xe2\x80\x94 that you have " a good hope \nthrough grace." Aye, and it is your privilege, \neven now, to "rejoice in hope of the glory of \nGod." This is taught in our text \xe2\x80\x94 " Let \nevery man prove his own work, and then \nshall he have rejoicing in himself alone, and \nnot in another." \n\nWe have explained the precept, we would \nnow lay before you \n\nII. The motive. \xe2\x80\x94 It is expressed in the words \njust repeated \xe2\x80\x94 "Then shall he have rejoicing \nin himself alone, and not in another :" \xe2\x80\x94 that \n\n\n\nSECOND SERIES. \n\n\n\n199 \n\n\n\nis, he shall have independent joy. His conso- \nlations shall not flow from any thing around \nhim, but shall be within him, as a well of wa- \nter springing up into everlasting life. The \nhappiness of unconverted men depends, very \nmuch, upon outward circumstances. When \nthe world smiles upon them, and they have \ntemporal prosperity, they may have something \nlike pleasure, playing around the heart; but \nwhen the world frowns, and adversity comes, \nthen their springs of comfort are cut off, and \nthey are ready to say, with Micah \xe2\x80\x94 " Ye have \ntaken away my gods, and what have I beside?" \nSee Cardinal Wolsey ! Whilst basking in the \nsunshine of royal favour, he seemed to be a \nhappy man. He lived in splendour; he revel- \ned in a palace ; noblemen were his attendants ; \nand, like Solomon of old, he had access to \nevery source of worldly enjoyment. But, \nwhen reverses came, when Henry VIII. put \nhim out of office, and the nobles of the court \nturned their backs upon him, he became a \nwretched man, and, it is said, died of a broken \nheart. He was no Christian \xe2\x80\x94 he had no springs \nof consolation within him ; he had no source \nof rejoicing in his own bosom ; no gracious \naffections in exercise ; no cheering hopes of \nheavenly bliss. He had nothing to sustain \nhim; and, literally, his grey hairs went down \n\n\n\n200 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwith sorrow to the grave. How different is it \nwith the truly pious man ! His chief sources \nof enjoyment are within \xe2\x80\x94 deeply seated in his \nown soul. See, for example, Paul and Silas \nat Philippi. They are shamefully treated. \nBy order of the magistrates, they are beaten; \nthey are thrust into the inner prison ; their \nfeet are made fast in the stocks ; the whole \nworld is frowning upon them ; and one would \nsuppose that they can have no source of com- \nfort whatever. Surely, they are the most \nwretched persons in Philippi ! It is a mistake. \nThey are the happiest\xe2\x80\x94 the very happiest! \nThey are too happy to sleep! for, we are told, \nthat "at midnight, Paul and Silas prayed and \nsang praises unto God." It is written \xe2\x80\x94 "Is \nany merry? let him sing psalms." At a mid- \nnight hour, Paul and Silas gave this proof of \njoyfulness, even in a dungeon ! Whilst others \nare wrapped in slumber, Paul and Silas are \nsinging \xe2\x80\x94 their inward consolations are so \ngreat! Yes, this, and not sorrow, drives away \nsleep from their eyes, and slumber from their \neyelids. They are happy ! they are joyful ! \nThey forget that the gloom of the inner prison \nis around them. Celestial radiance is beaming \nindirect upon their souls! They forget that \ntheir feet are made fast in the stocks; they \nseem to be walking in a large place ! Their \n\n\n\nSECOND SERIES. \n\n\n\n201 \n\n\n\nbacks, also, are lacerated with stripes; but this \ntoo, is forgotten \xe2\x80\x94 their souls are not lacerated ; \ntheir souls are happy! In the midst of all \ntheir worldly tribulations, they have inward \ncomfort. The full tide of heavenly consola- \ntion is flowing into every chamber of their \nsouls! I repeat it, they are happy \xe2\x80\x94 the hap- \npiest men in Philippi; yea, the happiest men \nin Philippi! How can this be accounted for? \nOur text explains the whole matter. " They \nhave proved their own work;" they have full \nevidence that they are the children of God ; \nthat God loves them; and that soon their \n" weary feet shall reach the peaceful inn of last- \ning rest." Yes, in their bosoms they have the \nblest assurance, that only a little while, and \nthey will have shed their last tear ! will have \nheaved their last sigh ! will have felt their last \npang ! Only a little while, and they will be \nwith God and his angels ! Only a little while, \nand they will be looking their Redeemer in \nthe face with joy ! Only a little while, and \nthey will be bathing in glory, as in the sun- \nlight of heaven ! How beautifully and strong- \nly does this illustrate our text \xe2\x80\x94 "Let every \nman prove his own work, and then shall he \nhave rejoicing in himself alone, and not in \nanother." \n\nBut have we not seen examples before our \n\n\n\n202 \n\n\n\nREVIVAL SERMONS. \n\n\n\nown eyes? Have we not seen the children of \nGod wonderfully sustained in the hour of trou- \nble ? Have we not seen them happy, exceed- \ningly happy, in the time of their deepest afflic- \ntion? Yes, when every thing of a temporal \nnature seemed to be against them, they have \nbeen enabled to say with the prophet \xe2\x80\x94 " Al- \nthough the fig-tree shall not blossom, neither \nshall fruit be in the vine : the labour of the \nolive shall fail, and the fields shall yield no \nmeat : the flock shall be cut off from the \nfold, and there shall be no herd in the stall ; \nyet will I rejoice in the Lord ; I will joy in the \nGod of my salvation." Thank God, for that re- \nligion which can sustain us in the day of se- \nverest trial, and give us rich consolation amid \nscenes of deepest worldly sorrow ! "Which \ncan lighten the heaviest burden, and sweeten \nthe bitterest cup, and brighten the darkest \nscene ; yea, which in the hour of deepest \naffliction, can give us " a young heaven begun \nbelow, and glory in the bud !" "The people \nhere, will say," said the late venerated Mo- \nses Hoge, when dying in Philadelphia, away \nfrom his home \xe2\x80\x94 " the people here will say, \n6 Poor old man ! ? Why," exclaimed he, " I \nam the happiest man in Philadelphia!" " My \ndear sister," said I to a beloved member of \nmy church, who was near her end \xe2\x80\x94 "my \n\n\n\nSECOND SERIES. \n\n\n\n203 \n\n\n\ndear sister, how do you find yourself this morn- \ning?" Grasping my hand, with much emo- \ntion, she replied, "My dear pastor, I am in \npain, in great pain; but O," continued she, \n" I am happy ! I am happy ! O, I am so \nhappy!" \n\n"Jesus can make a dying bed \n\nFeel soft as downy pillows are !" \n\nO, let me but have grace to prove my own \nwork \xe2\x80\x94 let me only have clear scriptural evi- \ndence that I am a Christian \xe2\x80\x94 a real Christian \n\xe2\x80\x94 a true child of God, and I am free to say, for \none, I can be happy on a bed of straw \xe2\x80\x94 on a \nbed of affliction ! on the rack ! on the wheel ! \nbound to the stake ! or amid the flames of mar- \ntyrdom ! If God be for us, who can be against \nus? Only think! \xe2\x80\x94 one short night, and then \neverlasting day ! One pang, and then, joy ! \njoy ! and joy for evermore ! " Let every man \nprove his own work, and then shall he have \nrejoicing in himself alone, and not in an- \nother." \n\n\n\n204 \n\n\n\nREVIVAL SERMONS. \n\n\n\nSERMON VIII. \n\nTHE SUFFERINGS OF CHRIST, AND THEIR DESIGN. \n\nAnd at the ninth hour, Jesus cried with a loud voice, saying, Eloi, Eloi, lama \nsabacthani? which is, being interpreted, My God, my v God, why hast thou for- \nsaken me? \xe2\x80\x94 Mark xv. 34. \n\nNever, O never, my friends, was there a more \nawful hour than that in which these words \nwere pronounced by the suffering Jesus! It \nwas an hour of wrath, of awful vengeance, of \nmysterious darkness ! It was the dread hour \nof atonement, when the high destinies of man \nwere sealed with blood ! Nature trembled, and \nstood aghast! Midnight veiled the earth and \nskies! The universe was wrapped in solemn \nsilence, whilst the Eternal Father, bending from \nhis awful throne, fixed his eyes on Calvary, and \nlaid his hand heavy upon the darling of his \nbosom! Oh! what a scene was there! The \n" Lord of glory," stripped of his splendours, \nsurrounded by his enemies, and nailed to the \naccursed tree ! His head is wounded with \npricking thorns; his hands and his feet are \npierced with rugged nails ; his precious blood \ngushes forth, streams down, and smokes upon \nthe mount ! His soul is in anguish, and almost \noverwhelmed, he cries with a grievous and bit- \nter cry, "Eloi, Eloi, lama sabacthani?- \xe2\x80\x94 my \n\'God, my God, why hast thou forsaken me?" \n\n\n\nSECOND SERIES. \n\n\n\n205 \n\n\n\nO that sound ! \xe2\x80\x94 so strange, so awful, so mys- \nterious! Methinks it rends the heavens! It \nreaches the courts of glory ! Suddenly, the \nmusic of heaven dies away ! Mute is the \ntongue of the seraph, silent the harps of the \nangelic throng! All the heavenly ones gaze \nin astonishment upon the wondrous scene ! \n\n"Around the bloody tree, \n\nThey pressed with strong desire, \nThat wondrous sight to see, \nThe Lord of life expire ! \nAnd could their eyes \nHave known a tear, \nHad dropped it there \nIn sad surprise 1" \n\nMy brethren, we would present no scene \nof human grandeur, but a scene far better \ncalculated to touch the ingenuous heart. We \nwould not rehearse the achievements of some \nmighty conqueror, who has desolated the \nearth, drenched its fields in blood, and grasped \nhis laurels, reeking with human gore. No, \nwe would rather take you by the hand, and \nlead you to Calvary, and there point out to \nyou our blessed Saviour, suspended on the \ncross. O see ! He suffers ! It is in a cause \nworthy of a God. He dies ! Garlands of vic- \ntory grace his immortal brow ; and the rising \ndead chant his triumphs before the eternal \nthrone ! But whither would we \xc2\xa30? It is the \nsuffering, not the triumphing Saviour, we are \n18 \n\n\n\n206 REVIVAL SERMONS. \n\nthis morning called upon to contemplate. Lo! \nhe hangs upon the tree ! Wrapped in a ves- \nture dipped in blood, he treads the wine-press \nof the wrath of Almighty God. Now, the man- \ndate goes forth from the throne of the Eternal \nKing, " Awake, O sword, against my Shep- \nherd, and the man that is my fellow, saitb the \nLord: smite the Shepherd!" And think, O my \nsoul, the Shepherd was smitten ! The sword \nof divine vengeance pierced his very heart ! \nand now, shrouded in darkness, and almost ex- \npiring, in agony he cries, "Eloi, Eloi, lama \nsabacthani? which is, being interpreted, My \nGod, my God, why hast thou forsaken me?" \nMy brethren, here is a scene, a spectacle of a \nmost extraordinary character ! It is full of \nwonder and mystery, and is said to be preg- \nnant with immense consequences. Nay, it is \nsaid to be the point upon which hangs the only \nhope of a ruined world ! Let us take up the \nsubject at this time, as if we never heard of it \nbefore. For this purpose, there are three in- \nquiries which we would base upon our text : \n\nI. Who is this sufferer ? \n\nII. What did he suffer ? and \n\nIII. For whom, or what did he suffer ? \n\nI. Who is this sufferer? \xe2\x80\x94 His character is \ncertainly unique ; it is without precedent, with- \nout parallel ! For example : the circumstances \n\n\n\nSECOND SERIES. \n\n\n\n207 \n\n\n\nconnected with his birth, show plainly that he is \nno ordinary personage. What says the Evan- \ngelist Matthew? "When Jesus was born in \nBethlehem of Judea, in the days of Herod the \nking, behold, there came wise men from the \neast, saying, Where is he that is born King of \nthe Jew r s? for we have seen his star in the \neast, and are come to worship him. When \nHerod the king had heard these things, he was \ntroubled, and all Jerusalem w T ith him. And \nwhen he had gathered all the chief priests and \nscribes of the people together, he demanded of \nthem where Christ should be born. And they \nsaid unto him, In Bethlehem of Judea: for \nthus it is written by the prophet, And thou \nBethlehem, in the land of Juda, art not the \nleast among the princes of Juda: for out of \nthee shall come a Governor, that shall rule my \npeople Israel. Then Herod, when he had pri- \nvily called the wise men, inquired of them \ndiligently what time the star appeared. And \nhe sent them to Bethlehem, and said, Go, and \nsearch diligently for the young child; and \nwhen ye have found him, bring me word \nagain, that I may come and worship him also. \nWhen they had heard the king, they departed ; \nand lo, the star, which they saw in the east, \nw ? ent before them, till it came and stood over \nwhere the young child was. When they saw \nthe star, they rejoiced with exceeding great \n\n\n\n208 EEVIVAL SERMONS. \n\n\\ \n\njoy. And when they were come into the house, \nthey saw the young child with Mary his mo- \nther, and fell down, and worshipped him : and \nwhen they had opened their treasures, they \npresented unto him gifts; gold, and frankin- \ncense, and myrrh. And being warned of God \nin a dream that they should not return to \nHerod, they departed into their own country \nanother way." And what says Luke ? " There \nwere in the same country shepherds abiding in \nthe field, keeping watch over their flock by \nnight. And lo, the angel of the Lord came \nupon them, and the glory of the Lord shone \naround about them ; and they were sore afraid. \nAnd the angel said unto them, Fear not : for \nbehold, I bring you good tidings of great joy, \nwhich shall be to all people. For unto you is \nborn this day, in the city of David, a Saviour, \nwhich is Christ the Lord." "And suddenly \nthere was with the angel a multitude of the \nheavenly host praising God, and saying, Glory \nto God in the highest, and on earth peace, good \nwill toward men." Now, these things are \nwonderful. When did a star announce the \nbirth, or angels sing the the natal song of any \nother born into the world ? \n\nAgain: The circumstances connected with \nthe presentation of the child Jesus in the tem- \nple, show plainly that he is no common per- \nsonage. Luke gives this account of the mat- \n\n\n\nSECOND SERIES. 209 \n\nter: "And behold, there was a man in Jerusa- \nlem, whose name was Simeon; and the same \nman was just and devout, waiting for the con- \nsolation of Israel : and the Holy Ghost was \nupon him. And it was revealed unto him by \nthe Holy Ghost, that he should not see death \nbefore he had seen the Lord\'s Christ. And he \ncame by the Spirit into the temple ; and when \nthe parents brought in the child Jesus, to do \nfor him after the custom of the law% then took \nhe him up in his arms, and blessed God, and \nsaid, Lord, now lettest thou thy servant depart \nin peace, according to thy word : for mine eyes \nhave seen thy salvation, which thou hast pre- \npared before the face of all people; a light to \nlighten the Gentiles, and the glory of thy peo- \nple Israel." These things also are unprece- \ndented. Who is this sufferer? The circum- \nstances connected with his life show plainly \nalso, that he was no ordinary personage. He \nspake as never man spake. His miracles were \nstupendous, and all miracles of kindness; and, \non several occasions, miraculous attestations \nwere given to his character, peculiar to himself. \nAt his baptism, the Spirit, in a bodily form, as \na dove, descended and rested upon him; and \nan audible voice was heard from heaven, say- \ning, " This is my beloved Son, in whom I am \nwell pleased." On one occasion, an angel \nministered to him in the desert; and on an- \n18* \n\n\n\n210 \n\n\n\nEEVIVAL SERMONS. \n\n\n\nother, Moses and Elijah conversed with him \non the mount. He asserted his dominion over \nall things; and, in proof thereof, he not only \nhealed the sick, and raised the dead, and cast \nout devils ; he not only opened the eyes of the \nblind, and unstopped the ears of the deaf, and \ncaused the lame man to leap as a hart, and the \ntongue of the dumb to sing ; but he stilled the \ntempest, walked upon the waves of the sea, \nturned water into wine, and declared that he \nexisted before Abraham ; that he was with the \nFather before the world was; that he was Lord \nof the Sabbath ; that he had power to forgive \nsins; was the resurrection and the life, and \nwould, finally, judge the world at the last day ! \nWho is this sufferer ? \n\nThe circumstances connected with his death \nalso show that he is no common personage. It \nis true there were certain things of a humilia- \nting character connected with his death; but \nthese were closely linked with other things of \na character entirely different. Did Judas be- \ntray him for thirty pieces of silver? He did ; \nbut afterwards he brought back to the priests \nthe pieces of silver; cast them down in the \ntemple, and, in the agony of an accusing con- \nscience, he went out and hanged himself. Did \nPeter deny him? He did; but a few hours \nafterwards he went out and wept bitterly. Did \nHerod, with his men of war, set him at naught \n\n\n\nSECOND SERIES. \n\n\n\n211 \n\n\n\nand mock him, and array him in a gorgeous \nrobe ? He did, and yet was constrained to say \nthat he found no fault in him. Did Pilate con- \ndemn him? He did; but also, calling for \nwater, he washed his hands, and said, I am \ninnocent of the blood of this just man. More- \nover, we are informed, that whilst Pilate was \nupon the judgment-seat, his wife sent unto \nhim, and said, " Have thou nothing to do with \nthat just man, for I have this day suffered \nmany things in a dream, because of him." \nW as he crucified ? He was ; but there was \ndarkness over all the land, from the sixth to \nthe ninth hour! Did he finally bow his head, \nand give up the ghost? He did ; but the veil \nof the temple was rent in twain from the top \nto the bottom; and the rocks were rent; and \nthe graves were opened ; and many bodies of \nthe saints, which slept, arose and came out of \ntheir graves after his resurrection, and went \ninto the holy city, and appeared unto many. \n\nWhen he was laid in Joseph\'s sepulchre, it \nis true, he was under the power of death. \nMoreover, a great stone was rolled to the door \nof the sepulchre. The stone was sealed, and \na guard was set; but, on the morning of the \nthird day, " behold, there was a great earth- \nquake; for the angel of the Lord descended \nfrom heaven, and came, and rolled back the \nstone from the door of the sepulchre, and sat \n\n\n\n212 \n\n\n\nREVIVAL SERMONS. \n\n\n\nupon it. His countenance was like lightning, \nand his raiment white as snow." And, finally, \nhe led his disciples " out as far as to Bethany, \nand he lifted up his hands and blessed them. \nAnd it came to pass, whilst he blessed them, \nhe was parted from them, and carried up into \nheaven." These are all wonderful things, and \nwe find nothing like them in connection with \nany other who ever appeared on earth. The \nquestion, then, returns, Who is this sufferer? \nI answer \xe2\x80\x94 First: He is no mere man. I know \nit, for the Bible tells us that his goings forth \nhave been from of old, even from everlasting. \nThis can be affirmed of no mere man; and \ntherefore we know that he is no mere man. \nNor can he be any mere angel. We know it ; \nfor the apostle expressly says \xe2\x80\x94 " He took not \non him the nature of angels." Who is this \nmysterious personage? He is no mere crea- \nture, however exalted. His works prove this ; \nfor, according to the Scriptures, "the world \nwas made by him, and the world knew him \nnot." His names and titles prove the same \nthing; for, in the Bible, he is called, "God," \nHek i. 8; "The mighty God," Xsa. ix. 6; \n"The Lord of glory,\'\' Rev. i. 11; "Alpha \nand Omega;" "the Almighty;" and "God \nover all, blessed for ever." These names and \ntitles can be applied to no mere creature, how- \never exalted; and, therefore, Jesus Christ is \n\n\n\nSECOND SERIES. \n\n\n\n213 \n\n\n\nno mere creature. In corroboration of this, \nnotice this language of Paul, speaking of \nChrist: "He took upon him the form of a ser- \nvant." Now, the loftiest creatures are, in the \nvery nature of the case, God\'s servants; but if \nChrist took upon him the form of a servant, he \nmust originally have possessed a nature above \nthat of the loftiest creature, and therefore \ncould not have been any mere creature, how- \never exalted. But the question is still before \nus, Who is this sufferer? Isaiah tells us: \n" Unto us a child is born, unto us a Son is \ngiven; and the government shall be upon his \nshoulders. And his name shall be called, \nWonderful, Counsellor, the mighty God, the \neverlasting Father, and the Prince of Peace." \nJohn tells us, (ch. i. 1,) "In the beginning \nwas the word; and the word was with God, \nand the word was God. And the word was \nmade flesh, and dwelt among us ; and we be- \nheld his glory as the glory of the only begot- \nten of the Father, full of grace and truth." \nIndeed, the Saviour himself tells us, "I am \nthe root and offspring of David." This is \nenough\xe2\x80\x94 we are now prepared to affirm that \nthis blessed sufferer is very God, and very \nman : in other words, he has a two-fold nature \n\xe2\x80\x94 the divine and the human \xe2\x80\x94 in mysterious, \nyet all harmonious union. Do you stumble at \nthe mystery? Paul did not; for, says he, \n\n\n\n214 \n\n\n\nREVIVAL SERMONS. \n\n\n\n" without controversy, great is the mystery of \ngodliness. God was manifest in the flesh." \nBut it may be objected, Does not the sufferer, \naddressing the everlasting Father, say, " My \nGod, my God?" I answer, he does. But if \nthis disproves the supreme divinity of the \nSon, then when the Father, addressing the \nSon, calls him God, saying, " Thy throne, O \nGod, is for ever and ever," (Heb. i. 8,) by \na parity of reason, this disproves the supreme \ndivinity of the Father, also. No, my brethren, \nthe doctrine of the two-fold nature of Christ, \nthough mysterious, is true. In relation to his \ndivine nature, he was the Mighty God, the \neverlasting Father; in reference to his human \nnature, he was a child born, a son given. As \nregards the divine nature, the Word was God ; \nas regards the human nature, the Word was \nmade flesh, and dwelt among us. As to his \ndivine nature, Christ was the " Root" of David \n\xe2\x80\x94 the source of David\'s being ; as to his hu- \nman nature, he was David\'s "offspring" \xe2\x80\x94 \nDavid\'s son. But if the doctrine of the two- \nfold nature of Christ be mysterious, it is true, \nas we have said ; and not only is it true, but \nneedful. He must have a human nature, \nto obey the law, and a divine nature to give \nmerit to that obedience. He must have a \nhuman nature to suffer, a divine nature to give \nefficacy to his sufferings. He must have a hu- \n\n\n\nSECOND SERIES. \n\n\n\n215 \n\n\n\nman nature to have a brother\'s heart ; a divine \nnature to have have an Almighty arm. 0, \nmy brethren, if the doctrine of the two-fold \nnature of Christ be mysterious, remember, \nit is both true and needful, and, I may \nadd, precious ! Paul evidently thought it so ; \nhence this language \xe2\x80\x94 "We have not a high- \npriest, who cannot be touched with a feeling \nof our infirmities, but was, in all points, \ntempted like as we are, yet without sin."\xe2\x80\x94 \nYes, we know now who the sufferer is. His \ncharacter is developed\xe2\x80\x94 his nature is made \nknown. One distant, and yet near ! One \nwho unites in himself both the the divine and \nhuman nature \xe2\x80\x94 all the glories of God, attem- \npered with the milder beauties of a perfect \nman. Having given a scriptural answer to the \nfirst inquiry, we proceed to consider, \n\nII. What did he suffer ? \xe2\x80\x94 The sufferings of \nour Saviour were great, all the time he so- \njourned on earth; but we believe that his \nsufferings reached their climax when he utter- \ned the cry in our text. Then it was that the \nstorm of w r rath which w T as hastening on to \nbreak down the pillars of the earth, and sweep \nits guilty millions into an everlasting hell, fell, \nin all its fury, upon this great sufferer ! But, \nnot to anticipate, we remark \xe2\x80\x94 First : That he \nsuffered great loss. If some mighty earthly \nmonarch should be stripped of his crown, and \n\n\n\n216 \n\n\n\nREVIVAL SERMONS. \n\n\n\nreduced to the condition of a plebian subject; \nor, if some rich man should be deprived of all \nhis possessions, and be reduced to the condi- \ntion of a houseless and friendless beggar, you \nwould certainly think that he had sustained \ngreat loss. Now, think of Him, who once \ncommanded the treasures of the universe, but \non earth had no place where to lay his sacred \nhead. According to the Scriptures, our bless- \ned Saviour emptied himself \xe2\x80\x94 though he was \nrich, for our sakes he became poor, that w T e, \nthrough his poverty, might be rich. One \nsaid \xe2\x80\x94 " Master, I will follow thee whitherso- \never thou goest." And what was his reply? \n" The foxes have holes, and the birds of the air \nhave nests ; but the Son of Man hath not \nwhere to lay his head." And John mentions \na circumstance which, I confess, I had long \noverlooked : \xe2\x80\x94 on a certain occasion, the Sa- \nviour taught the multitude ; and when the \nevening came, " every man went into his own \nhouse;" but " Jesus went to the Mount of \nOlives!" Blessed Saviour! The poorest of \nhis hearers had some house ; but Jesus had \nnone! So he went to the Mount of Olives! \nAh ! my brethren, it is even so \xe2\x80\x94 " Though he \nwas rich, for our sakes he became poor !" Yes, \nhe suffered great loss. But, \n\nSecondly: He suffered great indignity. If \na true prophet should be treated as an impos- \n\n\n\nSECOND SERIES. 217 \n\ntor, or a lawful monarch as a plebeian subject, \nyou would say that an indignity had been done \nto him. Now remember that this sufferer is \nexpressly called "the Lord of Glory." He is, \nin deed and in truth, the Son of God, and only \nthink of the treatment he met with on earth. \nHe was the " Rose of Sharon," but he was \nesteemed as a " root out of a dry ground." He \nwas the chiefest among ten thousand, but he \nwas considered as one " without form or come- \nliness." He was the "angel of the covenant," \nbut he received not the honours of an angel. \nHis own people shunned his embrace, as \nthough he was some malignant fiend, whose \ntouch was death, and whose breath was a blast- \ning pestilence. But he was more than an \nangel. He was the " Lord of angels;" he was \n" the brightness of the Father\'s glory, and the \nexpress image of his person;" and when he \ngave proof of it, by the commanding evidence \nof the most stupendous miracles, his enemies \nraged against him more and more. Their \nmalice and envy have kindled up a fire in their \nbosoms. They desire his death ! They thirst \nfor his blood ! They long for the time to come \nwhen they shall feast their eyes with his \nstreaming veins, and regale their ears with his \ndying groans ! O see ! an impious, ruffian \nband has invaded the retirement of our blessed \nSaviour! Their daring, sacrilegious hands, \n19 \n\n\n\n218 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhave bound him fast ! \xe2\x80\x94 Shall I proceed ? Shall \nI rehearse what followed? It was enough to \nmake an angel weep ! It was enough to draw \ndown thunderbolts of wrath ! He is taken to \nthe hall of Caiaphas; he is then hurried to \nPilate\'s judgment bar! He is next taken to \nHerod, who, with his men of war, set him at \nnaught! They plait a crown of thorns, and \nput it upon his head, and, bowing the knee, \nthey smite him upon the head ! He is next \nsent back to Pilate \xe2\x80\x94 false witnesses rise up \nagainst him ! None dare appear in his behalf. \nThe hall, the court, the very heavens, ring \nwith the cry, " Crucify him! Crucify him!" \nOverawed by a raging multitude, Pilate gives \nsentence against him. And now all seemed \nlicensed to revile and insult God\'s only Son ! \nHe is blindfolded and smitten upon the cheek ! \nAn insulting voice is heard, saying, Prophesy, \nthou Christ, who is he that smote thee? They \nbuffet him, they scourge him, they spit in his \nface ! And now the cross is erected ; the in- \nstruments of torture are prepared. The third \nhour is come. O dreadful hour! A deed is \ndone at which all worlds recoil with horror. \nThe blessed Jesus is nailed to the cross \xe2\x80\x94 and \nthat, too, between two malefactors, as though \nhe were the chief malefactor. "The sun be- \nheld the scene? No! the shocking scene drove \nback his chariot! midnight veiled his face!" \n\n\n\nSECOND SERIES. \n\n\n\n219 \n\n\n\nO what a moment was that! But is not malice \nat length charmed into pity? Is not envy at \nlast converted into love ? No, no ! His ene- \nmies triumph and exult. They revile, they \nrail, they wag their heads, and exclaim, Ah, \nthou that destroyest the temple, and buildest \nit in three days, come down from the cross, \nand w 7 e will believe ! This is echoed back by \nthe chief priests and Pharisees, who contemptu- \nously cry out and say, " He saved others, him- \nself he cannot save." And now \n\n"A solemn darkness veils the sky, \n\nA sudden trembling shakes the ground.\' \' \n\nBut hark! a voice is heard : it comes from the \nsuffering Jesus ! Is it \xe2\x80\x94 Angels of *ny Father ! \ncrush these murderers dead? Vengeance of \nmy God ! blast them to an everlasting hell ? \xe2\x80\x94 - \nO no ! It is the language of the angel of mer- \ncy; of the divine and compassionate Saviour \nof the world. It is this : " Father forgive them, \nthey know not what they do." O, what a suf- \nferer, and what indignities did he suffer! But, \nThirdly: Our Saviour suffered great mental \nanguish. Whilst his bodily sufferings must \nhave been very great, (as he had all the physi- \ncal sensibilities of human nature,) we have rea- \nson to believe that his mental sufferings, or the \nsorrow\'s of his soul, were infinitely greater. \nHence it is said, " He made his soul an offering \n\n\n\n220 \n\n\n\nREVIVAL SERMONS* \n\n\n\nfor sin ;" and again, " He poured out his soul \nunto death." See this blessed sufferer in the \ngarden; what is his language? \xe2\x80\x94 " Now is my \nsoul exceeding sorrowful, even unto death." \nAnd again, " O, my Father, if it be possible, \nlet this cup pass from me : nevertheless, not \nwhat I will, but what thou wilt." This prayer \nhe offered a second time; and even yet a third \ntime his plaintive voice is heard uttering the \nsame thing: " O, my Father, if it be possible, \nlet this cup pass from me : nevertheless, not \nwhat I will, but what thou wilt." "And," \nsays the Evangelist, "being in an agony, he \nprayed more earnestly, and his sweat was, as \nit were, great drops of blood, falling down upon \nthe ground i" What is this? As yet, no im- \npious hand had smitten his cheek ; no rugged \nnails had pierced his hands or his feet; nor, as \nyet, had he been buffeted or scourged. Was \nit the anticipation of these things that over- \nwhelmed him with sorrow ? Was it the dread \nof such things which caused his prayer of \nagony and bloody sweat? O no! for on the \ncross he made no complaint of outward suffer- \nings. He says not, O wicked soldiers! O \ncruel death! but "My God, my God, why \nhast thou forsaken me?" It is admitted that \nthere is something mysterious in this matter. \nWe cannot understand it now \xe2\x80\x94 we probably \nnever will in this world. The main idea, how- \n\n\n\nSECOND SERIES. \n\n\n\n221 \n\n\n\never, seems to be this : The sinner was exposed \nto the frown of the Everlasting Father. Jesus \nChrist became the sinner\'s substitute; and, in \nsome way or other, inexplicable to us, these \nfrowns rested upon him. Whilst in the gar- \nden, and on the cross, the mandate went forth, \n" Awake, O sword, against my Shepherd ! and \nagainst the man that is my Fellow, saith the \nLord !" "Whilst in the garden and on the cross, \nhe was made to tread the wine-press of the \nwrath of Almighty God! Men did rail; devils \ndid rage; hell did howl. AH the billows of the \npit, did, as it were, roll over his holy soul ! \nSuddenly, even the light of the divine counte- \nnance was withdrawn, God the Father frowns \nupon the Son of his love. O this frown! this \nmysterious, tremendous frown! It spreads \nan unearthly gloom over the mind of the suf- \nferer; it wraps his soul in agony; it extorts \nthe piercing, bitter cry, " Eloi, Eloi, lama \nsabacthani? My God! my God! why hast thou \nforsaken me?" Thank God! the cloud soon \npassed away. The tide of sorrow ceased to \nflow. " It is finished!" said the dying but tri- \numphant Saviour, and that word sealed the re- \ndemption of a ruined world ! But this brings \nus to consider, more particularly, the last inqui- \nry based upon our text : \n\nIII. For whom, or for what, did he thus \nsuffer? \xe2\x80\x94 Not for himself. No, he was holy, \n19* \n\n\n\n222 \n\n\n\nREVIVAL SERMONS. \n\n\n\nharmless, undefiled, and separate from sin- \nners. There was nothing in his own person to \nattract the lightnings of divine vengeance. \nFor whom or what, then, did he suffer ? Not \nfor sinning angels. No, for \n\n"From heaven the sinning angels fell; \n\nAnd wrath and darkness chained them down/\' \n\nThis glorious One never interposed to shield \nthem. They, in righteous judgment, were left \nexposed to wrath; were left to bear the punish- \nment of their own sin. The question then \nreturns again \xe2\x80\x94 For whom, or for what, did \nChrist suffer? This question is one which \ncomes near to us, and one, methinks, which \nshould have power to melt the hardest heart, \nand subdue the most rebellious soul. Only \nthink ! the very objects for which Christ suf- \nfered are not far away. They are near us. \nThey are within the walls of this very house, \nthis very day! He suffered for sinners of \nAdam\'s race. This doctrine is abundantly \ntaught in this volume. It is confirmed by \nthe testimony of many, who " spake as they \nwere moved by the Holy Ghost." " Christ our \nPassover," says Paul, " was sacrificed for us;" \nyea, " died for us." " He suffered for us," says \nPeter; yea, "he himself bare our sins in his \nown body on the tree." And what is the \nlanguage of John? "Herein is love, not that \n\n\n\nSECOND SERIES. \n\n\n\n223 \n\n\n\nwe loved God, but that he loved us, and sent \nhis Son to be a propitiation for our sins." \nAnd again, hear the beautiful doxology, which \nhe offers up in his own name, and that of \nthe whole Church, militant and triumphant \xe2\x80\x94 \n" Unto him that loved us, and washed us from \nour sins in his own blood ; and hath made us \nkings and priests unto God, and his Father \xe2\x80\x94 \nto him be glory and dominion for ever and \never. Amen." \n\nBut observe \xe2\x80\x94 this doctrine of the atone- \nment, or substitutionary sacrifice of Christ, was \nequally well known to the prophets of ancient \ndays. Hence the language of Isaiah : " He was \nwounded for our transgressions ; he was bruised \nfor our iniquities ; the chastisement of our \npeace was upon him ; and with his stripes we \nare healed. All we like sheep have gone \nastray ; we have turned every one to his own \nway; and the Lord hath laid upon him the \niniquity of us all." And Zechariah, speaking \nin the name of the Lord, evidently has refer- \nence to the same thing, when he uses this \nlanguage : " As for thee also, by the blood of \nthy covenant, I have sent forth thy prisoners \nout of the pit, wherein is no water." The \nSaviour himself taught the same doctrine of \nthe atonement, when he said, u I am the good \nshepherd : the good shepherd giveth his life \nfor the sheep." And certainly, also, there is \n\n\n\n221 \n\n\n\nREVIVAL SERMONS. \n\n\n\nreference to the same thing, what time all the \nredeemed in heaven are represented as singing \nthis song : " Thou art worthy to take the book, \nand to open the seals thereof, for thou wast \nslain, and hast redeemed us to God, by thy \nblood, out of every kindred, and tongue, and \npeople, and nation." Whatever cavils or ob- \njections may be started against the doctrine \nby sceptics and unbelievers, we see plainly it \nis a Bible doctrine; it is written in the Scrip- \ntures as with a sunbeam. Yes, it is the great \ncentral doctrine of the Christian system, around \nwhich all others revolve, and upon which all \nothers depend. Strike it out, and you strike \nthe sun from the firmament! you wrap the \nwhole world in gloom ! you shroud the whole \nfamily of man in the darkness of never-ending \ndespair ! But the doctrine is not only a Bible \ndoctrine, it is most precious. It is full of beauty \nand sweetness; of grandeur and of glory. It is \ncalculated to excite the highest admiration; to \nfill the whole soul with the full tide of wonder, \nlove, and joy. \n\nYou may have seen the representation given \nof this matter, by Christmas Evans, the elo- \nquent "Welsh divine. I do not recollect his \nwords : I give you, as well as I can, the main \nidea: \xe2\x80\x94 Suppose a large enclosure, walled up \nto heaven, with gates of brass. Within this \nenclosure, a large multitude of human beings, \n\n\n\nSECOND SERIES. \n\n\n\n225 \n\n\n\npresenting every form and variety of woe. \nOn the outer side, Mercy is seen, leaning upon \nthe gate, weeping. As, ever and anon, she \nlooks through the bars, at the wretched crowd, \nshe sighs, and exclaims \xe2\x80\x94 O that this gate \nwere open ! O that I could but enter in ! I \nwould heal the sick ; I would raise the fallen ; \nI would cheer the faint ; I would bind up the \nbroken-hearted; I would soothe the wretched; \nI would wipe away the tears from the eyes of \nthe sorrowful; I would diffuse happiness on \nevery hand ! Just at this time, the heavens \nare opened, and the Son of God is seen des- \ncending in pomp and grandeur, surrounded \nfay a host of mighty angels. \'Hovering over \nthe gate, he looks kindly at Mercy, as she \nweeps, and says \xe2\x80\x94 Mercy, why weepest thou? \n" Mine eyes affect my heart," replies Mercy ; \n"I have gazed at this wretched throng; I have \ncontemplated their many sorrows. Their case \nis truly an evil one. O, that this gate were \nopened ! O, that I could enter in ! I would \nheal the sick; I would raise the fallen; I would \ncheer the faint ; I would bind up the broken- \nhearted; I would make them happy !" " And \nwhy can you not enter in?" says the Son of \nGod. " These," replies Mercy, " are sinners; \nthey have rebelled against the Eternal King, \nand stern Justice has reared these walls to \nheaven, and bolted and barred this gate of \n\n\n\n226 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbrass." "Is there no remedy?" said the Son \nof God. "None," said Mercy; and again she \nsighed, and her tears trickled down! "No \nremedy?" repeated the Son of God. "None," \nsaid Mercy, " except one of sufficient dignity \ncan be found, who would be willing to make \nan atonement for them \xe2\x80\x94 bearing their sins, in \nhis own body, upon the tree." "Do I possess \nsufficient dignity?" said the Son of God. \nMercy bowed before the " Brightness of the \nFather\'s glory, and the express image of his \nperson." Justice was appealed to by the hea- \nvenly One. Justice bowed low in the presence \nof Jehovah\'s equal \xe2\x80\x94 in the presence of him, \nwhom all the angels in heaven are commanded \nto worship and adore. That was a time of \nlove. The heart of the Blessed One yearned \nover Adam\'s ruined race ; and he said \xe2\x80\x94 " Upon \nme be this evil, Justice. I will take their \nplace. For them, I will make the great atone- \nment ; I will bear their sins, in my own body, \nupon the tree." " When ?" said Justice. " Four \nthousand years from this time," replied the \nSon of God. It was ratified ; it was recorded \nin the archives of heaven. And, Justice, with \na mighty hand, opened the ponderous gate. \nAnd Mercy entered. With angel speed, she \nflew ! She mingled with the crowd ; she heal- \ned the sick ; she raised the fallen ; she cheered \nthe faint; she bound up the broken-hearted; \n\n\n\nSECOND SERIES. \n\n\n\n227 \n\n\n\nshe made many, many happy ! She was en- \ngaged in this blessed work through the long \nroll of four thousand years. At the time ap- \npointed, Justice descended, upon a black and \nstormy cloud. His hand grasped fierce light- \nnings \xe2\x80\x94 at his feet rolled mighty thunders! \nThe earth trembled; and the sun ceased to \nshine! "Mercy!" exclaimed stern Justice. \n" Mercy ! the hour is come ! Where is the \nsubstitute?" "Yonder he is," replies Mercy; \n"Yonder he is, bearing his cross on Calvary\'s \nbrow!" Justice looked up to heaven, and \ncalled for fire to descend, and light upon the \nsoul of the holy Jesus ! Fire descended upon \nthe victim ! It burned, and burned furiously ! \nIt consumed the humanity, but when it touch- \ned the divinity, it expired! And Mercy, with \njoy unutterable, exclaimed, " Glory to God in \nthe highest, on earth peace, good will toward \nmen !" Yea, heaven rang jubilee, whilst saints \nand angels, without number, shouted, " Glory \nto God in the highest, on earth, peace, good \nwill toward men !" \n\nO, my brethren, the scene presented on Cal- \nvary was truly a wonderful scene ! The work \nthere accomplished was, beyond all compari- \nson, a mighty work, a glorious work. It is \nthat w 7 hich will add countless millions of hap- \npy beings to the already innumerable host of \nshining ones in glory! and that which will, \n\n\n\n228 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthrough all the cycles of endless years, fill the \ngreat temple of God Almighty with sounding \npraise ! And, my Christian brethren, what \nshall we say of Him, who, as we have already \nsaid, on the cross crushed the serpent\'s head, \ncalmed the frowns of angry justice, and there \nwon for his people crowns of glory, and thrones \nof everlasting splendour? Well has the name \n"Wonderful" been added to the splendid list of \nnames and titles which he bears and will for \never bear ! He is wonderful in his two-fold \nnature, being both God and man ! He is won- \nderful in his birth ; wonderful in his life; won- \nderful in his death ; wonderful in his resurrec- \ntion, and wonderful in his ascension. He is \nwonderful in the eyes of angels, and wonderful \nin the eyes of all worlds; but especially should \nhe be considered wonderful in our eyes, for O \nhow wonderful was that love which caused him \nto suffer such loss, such indignity, and such un- \ntold sorrows on our account ! How wonderful, \nthat he who was so rich, should, for our sakes, \nbecome so poor ! That he who in heaven com- \nmanded the treasures of the universe, should \non earth have no place where to lay his head ! \nHow wonderful, that he who was originally \nthe brightness of his Father\'s glory, and the \nexpress image of his person, should wrap his \nGodhead in a veil of our inferior clay ! How \nwonderful, that he who was God\'s coequal, co- \n\n\n\nSECOND SERIES. \n\n\n\n229 \n\n\n\neternal Son, should exchange the bosom of his \nFather for a manger ! How wonderful, that he \nwho is the Fountain of all glory, should be- \ncome a " Man of sorrows, and acquainted with \ngrief!" \xe2\x80\x94 that he who is the Angel of Mer- \ncy, should find no mercy himself! \xe2\x80\x94 that he \nwho is the final Judge, should himself stand \ncondemned at Pilate\'s bar ! How wonderful, \nthat he whose title is "King of kings and Lord \nof lords," should exchange his throne for a \ncross, his diadem of glory for a crown of \nthorns, and his robes of light and majesty for a \nvesture dipped in blood ! Think ! O my soul ! \nhow wonderful, that he who was the source of \nall honour, should be buffeted, and scourged, \nand spit upon ! that he who was the Prince of \nlife, should be slain ! and that he whom the \nheaven of heavens cannot contain, should be \nlaid in Joseph\'s tomb ! " Without controversy, \ngreat is the mystery of godliness : God was \nmanifest in the flesh." Wonderful, wonderful \nSaviour ! \n\n" Come, expressive silence, muse his praise !" \n\n\n\n20 \n\n\n\n230 \n\n\n\nREVIVAL SERMONS \n\n\n\nSERMON XX* \n\nTHE TOMB OF JESUS. \nCome, see the place where the Lord lay. \xe2\x80\x94 Matt, xxviii. 6. \n\nThere is a power of association, and the exer- \ncise of this power oftentimes awakens feel- \nings both pleasant and mournful to the soul. \nReturning, for example, to the place of our \nnativity, after a long absence, how do the \nrecollections of former times crowd upon the \nmind ! The scenes of our childhood are be- \nfore us, and every object around serves to give \nrise to a train of pleasing or saddening reflec- \ntion. This house, that field, this beaten path- \nway, that shady grove \xe2\x80\x94 all have a nameless \ncharm, by reason of certain tender recollec- \ntions associated with them. Walk over the \nfield of battle, where the contest raged which \ndecided the fate of your country ; and, if there \nher independence was achieved, how sacred is \nthe spot\xe2\x80\x94 how 7 pleasant are all the associations \nthereof! But if there " freedom shrieked," \nand the chains of despotism were made strong, \nyou sigh, and tarn away. Visit the subterra- \n\n* For some fine thoughts in this sermon, I acknowledge \nmyself indebted to Dr. Sprague, of Albany. \n\n\n\nV \n\n\n\nSECOND SERIES. \n\n\n\n231 \n\n\n\nnean ruins of Herculaneum and Pompeii ; and \nas you stand amid the relics of ancient magni- \nficence and grandeur, there is, so to speak, a \nresurrection of the dead before you. You can \nalmost imagine that you are actually holding \nconverse with those, over whose slumbering \nashes many a long century has rolled. Enter \nthat graveyard, approach that hallowed spot, \nwhere sleeps, in death, some venerated father, \nor beloved mother, or wife, or brother, or sister, \nor some sweet little babe; and how does busy \nmemory hurry you back to some past scene of \ndomestic enjoyment ! The scenes of by-gone \ndays are full before you; and under the influ- \nence of a kind of momentary delirium, you \nare ready to speak to the very dead, and say \xe2\x80\x94 \n" Farewell, dear object of my tenderest affec- \ntions, farewell!" Silence reigns! Pensive, \nyou hang over the cold monumental marble ; \nor, in the sadness of a smitten heart, you gaze \nupon the rank grass, which waves over pre- \ncious dust. Still, silence reigns! A soft en- \nchantment is upon you. You linger\xe2\x80\x94 you \nlook \xe2\x80\x94 you drop the tear of affection \xe2\x80\x94 you \nthink unutterable things! O how sacred is \nthat spot ! How tender are all the associations \nthereof! Disciples of Jesus, you, who this \nday are to commemorate his dying love, \n" come, see the place where the Lord lay!" \nThere was a garden, and in that garden there \n\n\n\n232 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwas a sepulchre : there laid they the body of \nour Lord. It was the work of a friend, the \nlast sad tribute of his love, Yes, the bloody \ndeed had now been accomplished; the Lord \nof glory had been crucified and slain. He had \nbowed his head upon the cross, and exclaimed, \nwith his dying breath, " It is finished !" The \nsoldier, too, had thrust the spear into his side, \nwhen Joseph of Arirnathea, a rich man, and \nwho also was one of Jesus\' disciples, went in \nboldly unto Pilate, and craved the body of our \nLord. Having obtained the precious boon, he \ntook the body down from the cross, wrapped it \nin linen, and laid it in his own new tomb, \nwhich he had hewed out of the rock. See ! O \nsee ! there sleeps in death the Redeemer of the \nworld ! \n\n" Three days within the grave\'s unbroken gloom \nThe Hope of Israel slept; \nThree mournful days, around the hallowed tomb, \nThe chosen watch was kept." \n\nAnd now the grey dawn is seen in the east ; \nthe shadows of night are fleeing away. Let \nus, in imagination, fall in with the beloved wo- \nmen, who, with spices and ointments, are \ngoing to the sepulchre. And, as they were \ngoing, they said among themselves, " Who \nshall roll us away the stone from the door of \nthe sepulchre? And when they came, they \nsaw that the stone was rolled away ; for it was \n\n\n\nSECOND SERIES. \n\n\n\n233 \n\n\n\nvery great." And now commences a series of \nevents, the most surprising that men or angels \never witnessed. But let us hear the narrative \nof the Evangelist: "In the end of the Sab- \nbath, as it began to dawn, toward the first day \nof the week, came Mary Magdalene and the \nother Mary, to see the sepulchre. And, be- \nhold, there was a great earthquake; for the \nangel of the Lord descended from heaven, and \ncame, and rolled back the stone from the door \nof the sepulchre, and sat upon it. His counte- \nnance was like lightning, and his raiment \nwhite as snow. And, for fear of him, the \nkeepers did shake, and became as dead men. \nAnd the angel answered, and said unto the \nwomen, Fear not ye, for I know that ye seek \nJesus, who was crucified. He is not here 3 for \nhe is risen, as he said. Come, see the place \nwhere the Lord lay ; and go quickly, and tell \nhis disciples, that he is risen from the dead ; \nand, behold, he goeth forth before you into \nGalilee; there shall ye see him: lo, I have \ntold you." What strange tidings are these! \nThe Master risen from the dead ! Yes. it is \neven so ; for the beloved women have seen a \nvision of angels, which affirmed the fact. \nNay, one in bright clothing points to the \nempty tomb, and says, " Come, see the place \nwhere the Lord lay!" Is this a dream? Is \nthis the vision of a distempered imagination? \n20* \n\n\n\n234 \n\n\n\nREVIVAL SERMONS. \n\n\n\nno; for there sits the angel in bright cloth- \ning ! \xe2\x80\x94 and his voice, it rings so sweetly upon \nthe ear, "Come, see the place where the Lord \nlay." As if he had said, Let the keepers shake, \nand become as dead men ! I have no word \nof comfort for them. But, beloved women, \nfear not ye. I know what brought you here. \n\n1 see the spices and ointments in your hands : \nFear not ye ; nor is there any occasion for \nspices and ointments now ! The Lord is \nrisen ! is risen indeed ! Do you doubt it ? \nThe body is gone ! The tomb is empty ! \n" Come, see the place where the Lord lay I" \nO that sacred, hallowed spot ! How dear \nare all the associations thereof! They are \nsuch as dying Christians may well linger \n\xe2\x96\xa0upon : they are such as saints in gloiay love ; \nand such as may form an appropriate and de- \nlightful theme for this 5 the morning of our \ncommunion Sabbath. \n\nI. "Come, see the place where the Lord lay," \nand mark the proof of his resurrection. When \nthe angel said, "He is not here, but is risen," \nhe points to the empty tomb, as proof of the \nfact. I know that in ordinary circumstances, \nthe absence of a body deposited in a tomb, or \nsepulchre, is no proof, whatever, of the resur- \nrection of that body; but in the case before \nus, it is the most convincing that can be ad- \nduced. Observe, it is admitted that the body \n\n\n\nSECOND SERIES. \n\n\n\n235 \n\n\n\nof our Saviour was laid in the tomb. It is ad- \nmitted that when there laid, it was under the \npower of death. It is admitted that our Lord \nfrequently predicted that he would rise again \nfrom the dead on the third day. And it is well \nknown that the chief priests and elders had \nspecial reasons for falsifying, if they could, the \npredictions of our Lord. Moreover, that a \nstone was rolled to the door of the sepulchre ; \nthat this stone was sealed, and a guard was \nset \xe2\x80\x94 these things also are not denied ; and yet, \non the morning of the third day, the body is \nnot there! The tomb is empty \xe2\x80\x94 the body \ngone ! Now, the question is, What has be- \ncome of that body ? If not risen, it must have \nbeen taken away. By whom? Not by the \nchief priests and Pharisees : this was the very \nthing against which they wished to guard. \nNot by the Roman band. They had no in- \nducement. By whom, then, was it taken \naway? Not by the disciples of our Lord. \nThey neither would, nor could. They would \nnot, for he had been laid there by a friend, \nand they had no motive to disturb his repose. \nBut suppose that they had desired never so \nmuch to take away his body, it was entirely \nout of their power; for they were a few dis- \nheartened ones, and the Roman band was \nsixty strong. But suppose the disciples had \nresolved, at all hazards, to take away the \n\n\n\n236 \n\n\n\nBEVIVAL SERMONS. \n\n\n\nbody of their Master ; there must have been a \nstruggle. But there is no mention made of \nthis struggle. But, said the chief priest to \nsome of the watch, who came and told what \nhad transpired in the morning, say ye, "his \ndisciples came and stole him away while we \nslept." Mark! \xe2\x80\x94 a guard of sixty soldiers \nasleep ! all asleep ! and so profoundly asleep, \nthat the noise necessarily occasioned by the \nrolling away of a great stone, and the remov- \ning of the body, awaked not a single one !, \nBelieve this, who can! and yet we are obliged \nto believe this, or the account given by the \nEvangelist, for a substantial reason, there is no \nother. Now, remember, first, the testimony of \nMary Magdalene, to whom our Saviour ap- \npeared first after his resurrection from the \ndead; then the testimony of the other women, \nto whom he also appeared, saying, "All hail!" \nand next comes the testimony of the two disci- \nples, who saw him while on their way to Era- \nmaus; then the testimony of the eleven, to \nwhom he appeared, as they sat at meat, the \ndoor being shut; and, last of all, hear the tes- \ntimony of the converted Pharisee, who once \nbreathed out threatenings and slaughter against \nthe disciples of Christ. I have received of \nthe Lord, says he, that which I also delivered \nunto you, how that Jesus Christ died for our \nsins, according to the Scriptures ; that he was \n\n\n\nSECOND SERIES. \n\n\n\n237 \n\n\n\nburied, and that he rose from the dead again \non the third day, according to the Scriptures ; \nthat he was seen of Cephas, then of the \ntwelve. After that, he was seen of about five \nhundred brethren at once, the greater part of \nwhom remain unto this present time, but some \nare fallen asleep. Last of all, he was seen of \nme, also, as of one born out of due time. \nNow, consider these witnesses, their number, \ntheir credibility, and how they bear united tes- \ntimony to the resurrection of Christ from the \ndead, and say, if human testimony can establish \nany fact, under heaven, is not this fact estab- \nlished? The Lord is risen \xe2\x80\x94 is risen indeed! \nBut some present may be ready to \xc2\xa7ay, The \nspeaker has consumed time unnecessarily, in \nthus entering upon the proof of a fact which \nwe all admit. Now, so far from this being a \nneedless consumption of time, I must beg \nyour indulgence whilst I occupy a little more \ntime upon the same subject ; for I deem the \nmatter of great importance, and shall, I hope, \nmake this to appear in a few moments. \n\nSuppose a person, utterly unacquainted with \nthe early history of our beloved country, \nshould arrive at the port of New York on the \nmorning of the 4th of July. Flags are flying, \ndrums are beating, bells are ringing, cannons \nare firing, the military are parading. Every \nthing indicates the return of some joyous \n\n\n\n238 \n\n\n\nREVIVAL SERMONS. \n\n\n\nday, some grand jubilee. The stranger is as- \ntonished. By and by the citizens are seen \ngathering together in crowds, and wending \ntheir way to some splendid edifice. He min- \ngles with the throng, and soon finds himself \nseated in some spacious hall, tastefully decora- \nted. He looks around upon a " sea of heads" \n\xe2\x80\x94 -every eye sparkling, every face dressed in \nsmiles. At a signal given, silence reigns. An \nindividual rises in some conspicuous place, \nand, holding in his hand a book, reads what is \ncalled "The Declaration of Independence." \nAnother follows with a heart-stirring oration. \nHe gives an account of the Revolutionary \nstruggle in strains of thrilling eloquence; he \nrehearses the achievements of the patriots and \nheroes of that day; and, in winding up, he \napostrophizes the shade of Washington, and, \npointing to the star spangled banner leaning \nupon the wall, exclaims, " Long may it wave \nover the land of the free, and the home of the \nbrave!" Deafening shouts are heard; mar- \ntial music strikes up, and, as the crowd, all \njoyous, retires, suppose the stranger comes up \nto one who is an American, and says, " Stran- \nger, can you tell me the meaning of all this ? \nWhy the waving of so many flags? the ring- \ning of so many bells? the firing of so many \ncannon? and what means the scene present- \ned in this house?" " O," says the American, \n\n\n\nSECOND SERIES. 239 \n\nwith his cheeks flushed with patriotic feeling, \n"this is the Fourth of July!" "The Fourth \nof July! and what do you mean by that?" \n"Why, sir, I mean that this is the birth-day of \nour nation\'s independence!" Now, suppose \nthis foreigner should sneeringly say, u The \nbirth-day of your nation\'s independence ! There \nis no such thing ! You Americans are all gull- \ned ! You are a very simple people to believe \nany such thing. That Declaration of Inde- \npendence, as you call it, is a forgery, and that \noration all a farce. There was never such an \nhistorical event as you all pretend to commemo- \nrate !" \n\nMy brethren, you understand the matter: \nyou know the application I would make. \xe2\x80\x94 \nFrom the beginning of the world to a certain \nperiod, the seventh day of the week was set \napart as the weekly Sabbath. From that pe- \nriod, down to the present time, the first day of \nweek has, by the most enlightened nations \nupon earth, been set apart \xe2\x80\x94 to commemorate \nwhat? \xe2\x80\x94 the resurrection of Christ from the \ndead. Now, the question is, How could so \nmany nations harmoniously agree to set apart \na day to commemorate an event, which event \nnever took place? The thing is impossible. \nThe very existence, then, of the Christian \nSabbath, is a standing monument \xe2\x80\x94 is proof \npositive of the fact which it commemorates \xe2\x80\x94 \n\n\n\nV \n\n\n\n240 REVIVAL SERMONS. \n\nthe resurrection of Christ. This is an argu- \nment which, we think, cannot be resisted ; an \nargument which will " stand the test of scru- \ntiny, of talents, and of time." Yes, the Lord \nis risen \xe2\x80\x94 is risen indeed! Thank God, our \nRedeemer slumbers no longer in the tomb! \nHe has triumphed over death! He has tri- \numphed over the grave! The Lord is risen, \nis risen indeed ! Hail to the day that saw him \nrise ! Come to the tomb of Jesus, and mark \nthe proof of his resurrection ! \n\nII. " Come, see the place where the Lord \nlay," and mark the truth of the Christian reli- \ngion. This is inseparably connected with the \nfact of the resurrection of Christ from the \ndead. Prove the one, and the other follows, \nas a matter of course. Hence, I have thought \nit no waste of time, to make the proof of the \nresurrection of Christ perfectly plain and con- \nvincing. This established, we have an argu- \nment for the truth of Christianity, which, I \nhumbly conceive, may not be set aside. Let \nus look at the matter. \n\nIt is well known that the Old Testament \nprophets predicted the resurrection of the \nMessiah. Our Saviour himself frequently \naffirmed that he would rise again from the \ndead, on the third day. Nay, he was willing \nto rest the proof of his Messiahship upon this \nvery point. Now, then, if Christ be not risen \n\n\n\nSECOND SERIES. \n\n\n\n241 \n\n\n\nfrom the dead, he is not the predicted Messiah, \nhe is not what he declared himself to be \xe2\x80\x94 the \nSon of God, and the only Saviour of the \nworld. But, if he be risen from the dead, as \nwe have so clearly demonstrated, then is he, \nbeyond all doubt, the predicted Messiah, the \nSon of God, and the only Saviour of the world; \nand, consequently, the religion which he \ntaught is divinely true. This argument was \nurged with great force by the apostle Peter, on \nthe day of Pentecost; and it flashed conviction \nupon three thousand, and was the means of \ntheir immediate conversion to Christianity. \nAnd we find the apostle Paul laying great \nstress upon the same thing : indeed, he makes \nthe doctrine of the resurrection of Christ that \nupon which the truth or falsehood of the Chris- \ntian religion must depend. Observe his lan- \nguage : " If," says he, " Christ be not risen, \nthen is our preaching vain, and your faith is \nalso vain." And again, as if he would wish \nall to look at this matter, he uses this strong \nlanguage : "If Christ be not raised, your faith \nis vain : ye are yet in your sins. Then they, \nalso, which have fallen asleep in Christ are \nperished; but now," continues he, (and his \nheart kindles at the thought,) \'\'but now is \nChrist risen from the dead, and become the \nfirst fruits of them that slept." \n\nIf there be an unbeliever present, I would \n21 \n\n\n\n242 \n\n\n\nREVIVAL SERMONS. \n\n\n\nrespectfully request him to take home with \nhim the argument for the truth of the Chris- \ntian religion, drawn from the resurrection of \nChrist, and I am bold to say he will find it one \nperfectly convincing, perfectly unanswerable. \nHow thankful should we be, that the truth of \nour religion is so clear and plain ! The glo- \nrious superstructure of our faith has many \nmassive pillars to sustain it, but the resurrec- \ntion of Christ from the dead is the grand cen- \ntral pillar \xe2\x80\x94 "the keystone of the arch, which \nshuts and binds the w T hole." \n\nJust here, let us for a moment pause, and \nthink \xe2\x80\x94 Is the Christian religion true ? Then \nlet us remember that there is a God in the \nheavens, a pure and holy God, whose eye is \never upon us; and that we and this. God must \nmeet. Is the Christian religion true ? Then let \nus not forget that we are sinners, and need a \nSaviour; and that " other foundation can no \nman lay than is laid, which is Jesus Christ." \nIs the Christian religion true? Then let us re- \nmember that there is a heaven, a world of \nunspeakable and everlasting joy; and also a \nhell, a world of unspeakable and everlasting \nsorrow ; and that we are all, this very moment, \ngoing towards the one or the other! Is the \nChristian religion true? Then I appeal to \nevery candid person, is it wise, is it prudent, \nto neglect the high interests of the soul and \n\n\n\nSECOND SERIES. \n\n\n\n243 \n\n\n\neternity ? The Christian religion is true ! \nSinner, it is time for you to think ; and suf- \nfer me, just here, to ask, What are your hopes \nfor great eternity ? \n\nIII. " Come, see the place where the Lord \nlay," and contrast his humiliation and his \nglory. Draw near, and contemplate the bless- \ned Jesus, whilst yet he slumbers in the \ntomb. Ah ! see that sacred form, wrapped in \nthe winding-sheet! Death\'s leaden sceptre is \nupon it, and not a solitary ray of divinity \nbeams around it! See those blessed hands of \nhis; the mark of the rugged nails is there. \nThose blessed feet! There, too, the nails have \ndone their dismal work ! Remove that linen, \nwhich covers his body \xe2\x80\x94 alas! the cruel spear \nwent deep into his side ! Take away that \nnapkin about his head \xe2\x80\x94 ah me ! I see it, my \nSaviour wore a thorny crown ! Look at that \nblessed countenance, once beaming with bene- \nvolence; now how changed in death! That \nblessed face, once so lovely; now so sadly \nmarred! Alas! those blessed eyes of his are \nclosed now ! That blessed tongue of his is \nstill now ! That blessed bosom is cold now ! \nO my Redeemer ! He lies under the power of \ndeath, as one turned over to corruption and \nthe worm! How deep is this humiliation! \nBut wait, this humiliation is only for an ap- \npointed time. On the third day he is to rise \n\n\n\n244 \n\n\n\nREVIVAL SERMONS. \n\n\n\nagain. And now the morning dawns ; and lo ! \nthe silence of the tomb is broken. The bands \nof death are bursting! An angel descends \nfrom heaven. There is an earthquake. The \nstone is rolled away from the door of the sepul- \nchre \xe2\x80\x94 and the blessed Jesus rises ! " And did \nhe rise? And did he rise? Hear it, O ye na- \ntions ; hear it, O ye dead ! He rose ! He rose ! \nHe burst the bars of death ! Then first hu- \nmanity triumphant passed the crystal gates of \nlife, and seized eternal joy!" Yes, he rose ! he \nrose ! He ascended up on high \xe2\x80\x94 He led cap- \ntivity captive \xe2\x80\x94 He received gifts for men \xe2\x80\x94 \nHe entered the world above. \xe2\x80\x94 Lift up your \nheads, O ye gates ; even lift them up, ye ever- \nlasting doors, that the King of glory may come \nin. Lo, now, high in the heavens he is exalt- \ned, far above all principality and power; an- \ngels gather around him, and all the heavenly \nhost unite to crown him Lord of all! \n\nWhat a contrast, what an amazing contrast \nhave we here! Once in the sepulchre on \nearth, now on his throne in the highest hea- \nvens! Once wrapped in the winding-sheet; \nnow arrayed in robes of light and glory ! Once \na prisoner of the grave, and guarded by Ro- \nman soldiers ; now the Lord of glory, attended \nby the retinue of the heavenly world ! Once \nunder the power of death; now the Prince of \nlife; death\'s conqueror! leading death and \n\n\n\nSECOND SERIES. \n\n\n\n245 \n\n\n\nhell captive, chained to the wheels of his tri- \numphant car. Wondrous Saviour! Surely, \none has well said \xe2\x80\x94 " To describe the full glo- \nries of the Redeemer, requires a new arrange- \nment of letters \xe2\x80\x94 a celelestial alphabet, com- \nposed of suns and constellations!" Communi- \ncants, as in your meditations you cluster \naround the cross and the tomb of Jesus, do not \nforget his glory and renown. As you muse \nupon the words of Him who said, "I am the \nGood Shepherd, the Good Shepherd giveth \nup his life for his sheep," don\'t forget these \nwords, which are also his \xe2\x80\x94 " I am he that liv- \neth, and was dead : and behold, I am alive for \nevermore, Amen; and have the keys of hell \nand of death!" \xe2\x80\x94 Blessed Saviour! we will re- \nmember thy love ! But again, \n\nIV. "Come, see the place where the Sa- \nviour lay," and mark the perfection of his \nsacrifice. When the Redeemer came upon \nearth, it was upon a specific errand, it was \nto put away sin by the sacrifice of himself. \nBowing his head upon the cross, he signifi- \ncantly exclaimed, " It is finished !" And what, \nI ask, is his resurrection from the dead, but \nthe unequivocal and authentic response of the \nEverlasting Father \xe2\x80\x94 " It is finished !" If the \natonement were not complete, God the Father \nhad never sent an angel to roll back the stone \nfrom the door of the sepulchre ; nor had he \n21* \n\n\n\n246 \n\n\n\nREVIVAL SERMONS. \n\n\n\never sent a cloud, as a chariot, to take his Son \nhome to heaven. The release of the prisoner, \nthen, is proof of the satisfaction of the debt; \nand his triumphant ascension the crowning \nevidence of the perfection of his sacrifice. \nSome persons inquire, Is the atonement limit- \ned, or is it general ? Did Christ die for all, or \nonly for the elect? To this question I would \nreply, nearly in the words of Calvin : I believe \nthat the death of Christ is a perfect sacrifice ; \nis of infinite value, and sufficient for the re- \ndemption of the whole world ; but is effectual- \nly applied only to those that believe. The sun \nin the heavens was made originally for the im- \nmediate and special benefit of our first parents. \nIf there were never to be another individual of \nthe human family upon earth, it was necessary \nthat this luminary should be just what it is, to \nmake a perfect day : no additional brightness \nis necessary to furnish all needful light for un- \nnumbered millions. Hence the language of \nthe Saviour \xe2\x80\x94 " God so loved the world, that he \ngave his only begotten Son, that whosoever \nbelie veth in him should not perish, but have \neverlasting life." Thank God! the atonement \nhas been made. All legal obstructions have \nbeen taken out of the way ; and now the com- \nmand comes from the Saviour himself \xe2\x80\x94 " Go \nye into all the world, and preach the gospel to \nevery creature ; he that believeth and is bap- \n\n\n\nSECOND SERIES. \n\n\n\n247 \n\n\n\ntized, shall be saved ; but he that believeth not, \nshall be damned." Yes, all things are now \nready. Come to the wedding : "The Spirit and \nthe bride say, Come. Let him that heareth \nsay, Come. Let him that is athirst come. \nAnd whosoever will, let him take the water of \nlife freely." \n\n" Salvation ! salvation ! \nThe joyful sound proclaim, \nTill earth\'s remotest nation \nHas learned Messiah\'s name." \n\nV. "Come, see the place where the Lord \nlay," and mark the stability of the Divine pur- \nposes. Men frequently form, and then change \ntheir purposes, or say their purposes remain the \nsame. Many unforeseen events may prevent \ntheir accomplishment. Under currents and \nbaffling winds may turn aside the mariner \nfrom his destined port. Floods and droughts \nmay defeat the purposes of the planter. Fam- \nine or pestilence, fire or the fury of the tem- \npest, may defeat the schemes of the mightiest \nconquerors. But, believe me, my brethren, no \nunder currents nor baffling winds, no flood, \nnor drought, nor famine, nor pestilence, nor \nany thing else can change the plans, or defeat \nthe purposes of Him, who has " prepared his \nthrone in the heavens, and whose kingdom \nruleth over all." Observe, it was the purpose \nof God the Father that Jesus Christ, the Son \n\n\n\n248 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof his love, should rise from the dead on the \nthird day. Various efforts were made to defeat \nthis event. When the stone was rolled to the \ndoor of the sepulchre, the stone was sealed, and \na watch was set, expressly to prevent his rising \nfrom the dead. But, O foolish ones ! what is \nthe rolling of a stone to the door of the sepul- \nchre, or the setting of a watch, to Him who \nhas all power in heaven and on earth; who \nneed only speak, and worlds on worlds would \nroll from his creative hand; who need only \nwill it, and all would again sink in fiery ruins! \nYes, my brethren, as nothing stops the ocean\'s \ntide, or turns aside the bright orb of day ; so \nnothing can stop or turn aside the purposes of \nHim, who worketh all things after the counsel \nof his own will. Has he said it, and shall he \nnot do it? Has he commanded, and shall it \nnot stand fast? For ever, O Lord, thy word is \nsettled in heaven ! \n\nHere, again, let us for a moment pause, and \nthink. Are the purposes of God firm and \nstable? Then let the impenitent sinner trem- \nble, for according to the Scriptures it is the im- \nmutable purpose of an immutable God, that all \nwho die impenitent shall perish ; that all who \ngo down to the grave without a Saviour, shall \nbe lost to all eternity ! Go, sinner, and stem \nthe ocean\'s tide ; go and roll back the chariot \nof the sun; and when you have done that, \n\n\n\nSECOND SERIES. \n\n\n\n249 \n\n\n\nthere is one thing you cannot do \xe2\x80\x94 yon cannot, \ndying in sin, you cannot escape the damnation \nof hell! Dear fellow-sinner, let me entreat \nyou not to make light of this; for the word of \nthe Saviour, touching this matter, has gone \nforth ; and surely you have not forgotten his \nsolemn declaration \xe2\x80\x94 Heaven and earth shall \npass away, but my words shall not pass away ! \n\nAre the purposes of God firm and stable? \nthen may the penitent sinner be encouraged ; \nand all who will come to Christ may have \npeace and joy in believing; for, according to \nthe Scriptures, it is the immutable purpose of \nan immutable God, that every one who truly \nrepents shall be forgiven ; and every one who \ncomes to Christ, in the exercise of a true and \nliving faith, shall be accepted \xe2\x80\x94 shall be saved. \n\nVI. " Come, see the place where the Lord \nlay," and contemplate the security of the \nChurch, and the certainty of her ultimate tri- \numph. The Church is now in the midst of \nenemies, like Daniel in the lion\'s den, or like a \nlamb surrounded by ravening wolves; but Zion \nenjoys her Monarch\'s love, and glorious things \nare spoken of the city of our God. According \nto the Scriptures, God is in the midst of her : \nGod will help her, and that right early. When \nthe Master was laid in the sepulchre, his disci- \nples, cast down and disquieted, were as sheep \nwhich had no shepherd. Every thing seemed \n\n\n\n250 \n\n\n\nREVIVAL SERMONS. \n\n\n\ndark and discouraging. No doubt they were \ntempted to fear that the cause of Christ was \nruined for ever. O, it was indeed a gloomy \nand a dark day ! but, when the blessed Saviour \nburst the bars of death, and rose triumphant \nfrom the tomb, all was changed ! Hope sprang \nup afresh, and, so to speak, methinks they \nheard a voice of sweet encouragement, saying, \nFear not, little flock, it is your Father\'s good \npleasure to give you the kingdom. Yes, here \nis encouragement. He who can burst the bars \nof death, can build up the broken down walls \nof Zion; and he who can ascend up to heaven, \nin a cloud, can surely raise his Church to glory \nand renown. As no power on earth can \nquench the lights of heaven, or stay the cha- \nriot of the rising sun, even so, no power on \nearth can quench the light of the gospel, or \nhold in check the hastening triumphs of the \nPrince of Peace! The Lord is risen, is risen \nindeed ! He has triumphed over all enemies. \nHe has all power in heaven and on earth ; and \nwhen he sees proper to say to his Church, \n" Arise and shine," then shall the Church put \non her beautiful garments, and look forth as \nthe morning \xe2\x80\x94 fair as the morn, clear as the \nsun, and terrible to her enemies as an army \nwith banners. Once more : \n\nVII. " Come, see the place where the Lord \nlay," and think of the bright prospects of the \n\n\n\nSECOND SERIES. \n\n\n\n251 \n\n\n\nbeliever, and his hopes beyond the tomb. As \nJesus died and rose again, even so them also \nwhich sleep in Jesus will God bring with him, \nwhen he shall come to be glorified in his \nsaints, and admired in all them that believe. \nVery sad and dismal is the change, to mortal \neye, which passes upon the body of the be- \nliever in the hour of death. The eyes cease \nto sparkle ; the bloom upon the cheek is gone ; \nthe features are haggard; the ears are heavy; \nthe tongue is dumb; the heart is cold; the \nframe is motionless ! That countenance, upon \nwhich we were wont to gaze, perhaps, with \nadmiration and delight, is now so changed we \ncan scarcely recognize it; and that form, once \nso lovely, is now wrapped in the winding- \nsheet, and fit only for the grave, and for the \nworm ! How sad is this change ! How deep \nis this humiliation ! But wait, another change \nis to come : that body is to rise again ; those \neyes are to sparkle again ; an immortal bloom \nis to be upon that cheek; those features are \nto have a divine beauty ; and that countenance \nis to be lovely as an angel\'s! Yes, as the poet \nsays : \n\n" Arrayed in glorious grace, \n\nShall these vile bodies shine, \nAnd every shape, and every face \nLook heavenly and divine." \n\n" We would not have you to be ignorant, bre- \nthren, concerning them which sleep," says the \n\n\n\n252 \n\n\n\nREVIVAL SERMONS. \n\n\n\napostle, " that ye sorrow not as others which \nhave no hope; for, as Jesus died and rose \nagain, even so, them also which sleep in Jesus \nwill God bring with him ; for the Lord him- \nself shall descend from heaven with a shout, \nwith the voice of the archangel and the trump \nof God, and the dead in Christ shall rise first." \nThey shall rise in beauty and splendour. \nThey shall leave their dusty beds, and appear \nas angels coming out of the ground! Yea, \nthey shall rise in the likeness of the Son of \nGod. For thus teaches the apostle:\xe2\x80\x94 " Our \nconversation is in heaven, from whence also \nwe look for the Saviour, the Lord Jesus Christ, \nwho shall change our vile body, that it may \nbe fashioned like unto his glorious body, ac- \ncording to the working whereby he is able \neven to subdue all things unto himself." O how \nwonderful is this ! and how cheering to those \nwho have looked, in sadness and grief, upon \nthe pale, cold, and motionless form of some be- \nloved one, who has fallen asleep in Jesus. \nHas this dear friend fallen under the power of \ndeath ? And was not even the great Redeem- \ner himself once under the power of death? \nDid you see the loved form of your friend \nwrapped in the winding-sheet, and laid in the \ngrave ? And was not the body of your Lord \nalso thus arrayed, and laid in a tomb ? Ah ! \nmy brethren, this has sanctified death, and the \n\n\n\nSECOND SERIES. \n\n\n\n253 \n\n\n\nwinding-sheet, and the grave. If Jesus died, \nwhy should we not be willing to die? And if \nhe was laid in the tomb, why should we not \nbe willing to have the same bed of repose ? \n\n" The graves of all his saints he bless\'d, \nAnd softened every bed, \xe2\x96\xa0 \nWhere should the dying members rest \nBut with their dying Head ?" \n\nI must say, my dear brethren, that this \nassociation of the tomb of Jesus, is to me one \nof a peculiarly sacred and pleasing character. \nIt does much to strip death of its sting, and \nthe grave of its terror. Shall the servant be \ngreater than his Master? Shall not the dis- \nciple, in this particular, be willing to be as his \nLord? and, especially, as he is to share with \nhis Master in the triumphs of a glorious re- \nsurrection. It is enough! Amen. So let it \nbe !\xe2\x80\x94 \n\n"I would not live alway; no, welcome the tomb, \nSince Jesus hath lain there, I dread not its gloom; \nThen, sweet be my rest, till he bid me arise \nTo hail him in triumph, descending the skies V \n\nBlessed be God ! the Lord is risen \xe2\x80\x94 is risen \nindeed ! Come, see the place w r here the Lord \nlay! \n\n\n\n22 \n\n\n\n254 \n\n\n\nREVIVAL SERMONS. \n\n\n\nSERMON X. \n\nCHRISTIAN MORALITY. \n\nFinally, "brethren, whatsoever things are true, whatsoever things are honest, \nwhatsoever things are just, whatsoever things are pure, whatsoever things are \nlovely, whatsoever things are of good report ; if there be any virtue, and if there \nhe any praise, think on these things. \xe2\x80\x94 Phuippians iv. 8. \n\nTrue religion, unquestionably, elevates and \nimproves the human character; gives it a \nmingled sweetness and dignity, a perfection \nand excellence, which nothing else possibly \ncan. Great talents and heroic achievements \nmay add splendour to a name, may secure \nthe admiration of a world. But, after all, \n"\'Tis moral grandeur which makes the man." \nAnd what is moral grandeur? What gives it \nbeauty and charm, and body, and soul, but \ntrue religion ? This is the sum and perfection \nof whatsoever things are true, and honest, and \njust, and pure, and lovely, and of good report. \nLook at our blessed Redeemer: no laurels \nof the conqueror encircled his brow; no trium- \nphal arches commemorated his victories ; and \nyet, even as a man, Jesus Christ stands first \non the rolls of fame! And wherefore? Not \nmerely because he spake as never man spake; \nnot merely because he wrought stupendous \nmiracles: \xe2\x80\x94 No, rxor even because of this and \nthat distinguished trait of moral character, but \n\n\n\nSECOND SERIES. \n\n\n\n255 \n\n\n\nit was because of the assemblage of all virtues; \nbecause of the clustering of all graces ; \xe2\x80\x94 it was \nbecause of the finished beauty of his whole \ncharacter; for in him, as one well observes, \nwas "all light, without a shade; all beauty \nwithout a spot." Now, such as our Saviour \nwas, in all his imitable perfections, should we \nbe. The standard is high \xe2\x80\x94 I know it\xe2\x80\x94 it is \nexceeding high, but it is good for us to have a \nhigh standard, that we may be thoroughly \nsensible of our own short-comings, and con- \nvinced that we do need a better righteousness \nthan our own, and must have it, or where God \nis, we cannot come \xe2\x80\x94 where heaven is, we can- \nnot dwell. And now, I wish to lay before \nyou, for your serious consideration, the points \nof Christian morality presented in our text. \n" Finally, brethren, whatsoever things are true, \nwhatsoever things are honest, whatsoever things \nare just, whatsoever things are pure, what- \nsoever things are lovely, whatsoever things are \nof good report ; if there be any virtue, and if \nthere be any praise, think on these things." \n\nI. " "Whatsoever things are true." \xe2\x80\x94 Truth is \na cardinal virtue, and like the name of the ever- \nblessed God, it is most sacred, and must in no \nform or fashion be trifled with. Truth has \nreference to two things \xe2\x80\x94 veracity and faithful- \nness. By veracity, I mean the speaking as \nwe think, and feel, and desire ; and by faithful- \n\n\n\n256 \n\n\n\nREVIVAL SERMONS. \n\n\n\nness, the squaring of our words by our actions. \nVeracity is necessary to social intercourse. If \nit be trampled upon, distrust and suspicion \nwould invade every bosom ; the whole frame \nand texture of the social system would be \nderanged, would be dissolved. Veracity is \nessential to a good character ; no matter what a \nman\'s reputation or standing in other respects \nmay be, if he be not a man of strict and un- \ndeviating veracity, there is a foul stain upon \nthat man\'s character, which, like the blood \nof the murdered man upon the floor, (as it \nis fabled) nothing can wash out. Moreover, \nveracity is requisite in order to our admittance \ninto the world above. " Nothing," says Paul, \n"that worketh abomination, or maketh a lie, \nshall ever enter there." Now, let all seriously \nthink upon these things, who practice decep- \ntions of any kind ; those, for example, who \nindulge in flattery, as well as those who deal \nin slander. Those who make hollow-hearted \nprofessions of friendship, as well as those who \nbear false witness against their neighbour; \nthose also who colour narratives, and exagge- \nrate matters of fact, as well as those who tell \nwilful and downright falsehoods : in short, let \nall seriously think upon these things, who, \nwhether for amusement trifle with truth, or \nfor baser purposes, they trample it under their \nfeet ! And here I will just in a passing way \n\n\n\nSECOND SERIE S. \n\n\n\n257 \n\n\n\nadvert to a practice, which prevails in some of \nour Atlantic cities, but whether in this region \nof country, I know not \xe2\x80\x94 the practice of mas- \nters and mistresses directing their servants to \nsay that they are not at home, when at home \nthey are ! Whatsoever things are true, says \nour text ; think on these things. \n\nAnd now, let us see if we may not find a \nspot, and a very dark spot, too, where nothing \nof the kind was anticipated; I mean, upon \nthe escutcheon of the moral man, so called. \nWhat are we to understand by veracity? The \nspeaking as we think, and believe, and feel, \nand desire. Well, this moral man, so called, \nmakes confession of sins committed, and there \nis no contrition in his soul. He makes ac- \nknowledgment for mercies received, and there \nis no gratitude in his heart. He prays, like \nAugustine of old, to be delivered from certain \nbesetting sins, and, like the same Augustine, \nhe is afraid that God will take him at his \nword, for he really does not wish to be de- \nlivered from those sins. Now, this man is \nwanting in the very matter of veracity, and \nyet he esteems himself a very moral man. \nBut, let us see if we may not find another spot \non the moral character of the same man. \nTake this case : \xe2\x80\x94 He is in the sanctuary. The \nminister reasons well concerning " righteous- \nness, temperance, and judgment to come;" he \n22* \n\n\n\n258 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbrings the high claims of God and eternity to \nbear strongly upon the understanding, and the \nconscience, and the hearts of his hearers ; this \nman\'s attention is arrested; his conscience is \ntroubled; pungent conviction seizes upon him; \nhe feels that he is a sinner; he feels that he is \nexposed to wrath divine; he trembles, like Fe- \nlix, and, like Agrippa, he is almost persuaded \nto be a Christian. Now, mark! Just in this \nframe of mind \xe2\x80\x94 really anxious in relation to \nhis eternal interests \xe2\x80\x94 the services close, and, \nas he retires, he meets with some gay asso- \nciate, and fearing lest that associate might \nthink the sermon had made an impression \nupon his mind, he assumes an air of indiffer- \nence, makes some witty remark, and forces a \nsmile! O the hypocrite! My brethren, be- \nlieve me, there are hypocrites out of the \nChurch, as well as in the Church; and many \nof these moral men, so called, are not so very \nmoral after all. \n\nBut truth, as we have said, has reference \nnot only to veracity, but to faithfulness \xe2\x80\x94 the \nsquaring of our words by our actions. And \nhere, it must be confessed, that there are per- \nsons in this world of whom we might have ex- \npected better things, who are strangely, mar- \nvellously wanting just in this thing. They \nmake promises, they enter into engagements \n\xe2\x80\x94 and break their word ! At such a time, this \n\n\n\nSECOND SERIES. \n\n\n\n259 \n\n\n\nbill shall be paid ; at such a time, this work \nshall be done; at such a time, this business \nshall certainly be attended to: \xe2\x80\x94 confidence is \nreposed, and, to the serious annoyance of \nanother, they break their word, they violate \ntheir engagements; and this they will do, over \nand over again ; and yet such have the effron- \ntery to call themselves moral men ! O shame, \nwhere is thy blush? If you should know of \na professor of religion guilty in this matter, I \nhave one request to make : " Tell it not in \nGath; publish it not in the streets of Askelon, \nlest the daughters of the un circumcised re- \njoice; lest the daughters of the Philistines \ntriumph!" O tell it not to the man that \n" mouths the heavens," nor to him who " reels \no\'er the full bowl and, especially, tell it not \nto the mere moralist, lest sinners, through all \ntheir tribes and gradations, should scornfully \ncurl the lip, and, pointing to every member of \nthe Church, should sneeringly say : " And \nwhat do ye more than others?" I am aware \nthat sometimes promises are made, and unfore- \nseen events place it out of the power of the \nperson giving the promise to keep it. In such \ncases, all candid and reasonable persons are \nready to make all due allowance; but there \nare cases where a promise is made, and that is \nthe last of it! This is a sore evil under the \nsun ; and if it be a professor of religion who is \n\n\n\n260 \n\n\n\nREVIVAL SERMON S . \n\n\n\nguilty in this matter, be it known that he \nbrings a reproach upon the religion of Christ; \nhe does much to block up the pathway to hea- \nven against those around. Let every man, \nand especially every professor of religion, bear \ndistinctly in mind, that his word is his bond, \nand that truth, as we have said, like the name \nof the ever-blessed God, is most sacred, and \nmust in no form or fashion be trifled with. \nBut, let us again examine, and see if we may \nnot find yet another spot upon the escutcheon \nof the moral man, so called. If we are to \nbelieve him, he never breaks his word. He \nwould scorn to do such a thing ! Now, let us \ndraw aside the curtain, and tell you a little of \nthe secret history of that man. He w T as laid \nupon a bed of sickness on a certain occasion. \nA physician was sent for in haste. The phy- \nsician came, felt his pulse, looked very gravely, \nand prescribed strong remedies. The patient \nwas alarmed, thought himself in great danger; \nand knowing well that he was not prepared to \nmeet his Maker, he begged a friend to pray \nfor him. He did more than this; he made \na promise \xe2\x80\x94 he made a solemn vow to his \nMaker, that if his life was spared he would \ndevote his remaining days to the service of \nGod. Well, his life was spared. "Within a \nfew weeks he was restored to good health \nagain. Shall I tell you w T hat that man did? \n\n\n\nSECOND SERIES. \n\n\n\n261 \n\n\n\nHe violated his promise; he broke his vow; \nhe lied ! \xe2\x80\x94 not unto men, but unto God ! When \nthe speaker said that such a man lied, you \nthought him rather harsh and rough in his \nlanguage; but, when he added, "Not unto \nmen, but unto God," he softened the phrase. \nAnd is it come to this? To lie to a fellow- \ncreature is a serious affair; but to lie unto \nGod is a small matter! O when will men \nview things in their true light ! and when will \nthe moral man, so called, understand, that \nwhen weighed in the balances of the sanc- \ntuary, he is found wanting! \n\nII. "Whatsoever things are honest" \xe2\x80\x94 semna, \nin the original; which means, that which is \nworthy of respect and veneration. The Chris- \ntian religion, presenting an upright course of \nmoral conduct, based upon sound and evan- \ngelical principles, commends itself to every \nman\'s judgment, whether he be righteous or \nwicked. For example, let a man of sterling \nworth, of consistent Christian character, be \nunexpectedly throw r n into the company of the \nintemperate or profane, amd much mistaken am \nI, if we do not immediately see the command- \ning influence of that man\'s dignity of charac- \nter : \n\n" So spake the cherub : \n\nAbashed the devil stood, \n\nAnd felt how awful goodness is \xe2\x80\x94 felt, \nAnd pined his loss." \n\n\n\n262 \n\n\n\nREVIVAL SERMONS. \n\n\n\n" Let no man despise thee," said Paul to \nTitus; that is, so live, that no man can despise \nthee. Maintain the dignity and consistency \nof the Christian character in all companies, in \nall circumstances. Be always ready to say, by \nword and deed, "I am a Christian," and, I \nam not ashamed to own my Lord." Christian \ndignity! that will ever command respect But \nthink not that dignity and pride are the same \nthing. They are widely different. Our Sa- \nviour maintained the dignity of a master at \nthe very time that he washed his disciples\' \nfeet. " Whatsoever things are honest" \xe2\x80\x94 sem- \nna \xe2\x80\x94 worthy of respect or veneration, " think \non these things." \n\nIII. "Whatsoever things are just." \xe2\x80\x94 Here \nthe apostle brings to view, and recommends \nanother cardinal virtue \xe2\x80\x94 justice; and by jus- \ntice I mean a disposition to respect all rights, a \ndisposition to meet all claims, which are well \nfounded. It is a very comprehensive prin- \nciple, and will serve to regulate our conduct, \nnot only in commercial and pecuniary matters, \nbut also in matters*of every kind. If, for \nexample, I have a just claim to a person\'s \ngratitude, or respect, or service, my claim is \njust as binding upon him, as if it had reference \nto his person, or to his estate. And now, see \nhow very defective some persons are who have \na very good opinion of themselves. This \n\n\n\nSECOND SERIES. \n\n\n\n263 \n\n\n\nproud man will not cheat the poor, but he will \ntrample them under foot. It is to render to \nall their dues. This is what Peter says. \nRender to all their dues: tribute to whom \ntribute, fear to whom fear, honour to whom \nhonour \xe2\x80\x94 and this falls in with the language \nof our blessed Saviour : Whatsoever ye would \nthat others do unto you, do ye the same unto \nthem likewise. This golden precept or rule, \nwas so much admired by the emperor Alex- \nander Severus, that he inscribed it upon his \ncloset, quoted it in his judgments, and for the \nsake of it, honoured Christ and favoured his \nfollowers; and if so much admired by a pagan \nRoman emperor, how much more ought it to \nbe admired and practised by those who have \nformally subscribed to the heavenly and su- \nblime morality of the Son of God ; and yet, \nhow is the principle, as we have already inti- \nmated, treated with perfect disregard! This \nreckless slanderer will not rob his neighbour \nof his purse, but he will rob him of his charac- \nter. This vile ingrate will repay money \nborrowed, but he will withhold gratitude that \nis due. This outrageous husband will grant \npecuniary support to his wife, but by his harsh- \nness, his unkindness, his neglect, he will break \nher heart. Is this according to the golden \nrule? or is this "to render to all their dues?" \n\n\n\n264 \n\n\n\nREVIVAL SERMONS. \n\n\n\nAnd now, what if I prove that no unconverted \nsinner is a just or morally honest man? I did \nnot affirm it\xe2\x80\x94 I only said, what if I proved it. \nI will state a case; judge ye, you have an \nunderstanding as well as the speaker. Here \nis an individual\xe2\x80\x94 A. and B. we will suppose, \nhave claims against him, equally well founded. \n\nA. has a claim for one hundred dollars, B. for \none thousand. The individual referred to \nlikes Mr. A., but does not like Mr. B. Well, \nMr. A. presents his claim. "O, certainly, sir," \nsays the individual, and taking out his pocket- \nbook, he settles the claim to the smallest \nfraction. Very well, good as far as it goes. \nBut when A. retires, here comes Mr. B. and \npresents his claim, and we will suppose that \nthe said individual has no disposition to meet \nthe claims of B., but is disposed to put him \noff as long as possible. Is this debtor a just, \nor morally honest man? I think not; for \nwhat is justice, or moral honesty ? Is it not a \ndisposition to respect all rights\xe2\x80\x94 a disposition \nto meet all claims well founded ? But, accord- \ning to the supposition made, the individual \nspoken of has a disposition to meet the claims \nof A. but no disposition to meet the claims of \n\nB. ; certainly he is not a just, or morally hon- \nest man ! Now, let A. represent man, and Be \nthe ever-blessed God. The moral man, so \n\n\n\nSECOND SERIES. \n\n\n\n265 \n\n\n\ncalled, is willing to meet and settle the claims \nof his fellow creatures. But when the claims \nof God are presented, these claims are not \nrespected; the unrenewed sinner has no dis- \nposition to meet them, but is disposed to put \nthem off as long as possible, saying, " Go thy \nway for this time, when I have a convenient \nseason, I will call for thee." Is this a just, or \nmorally honest man ? And now see the moral \nman, so called, like the eagle, soaring aloft, \nand smitten in mid-heavens, he comes lumber- \ning down to the ground, all his pride and \nplumage laid low in the dust ! I tell you the \ntruth, my brethren, I lie not; these mere \nmoralists are " weighed in the balance and \nfound wanting!" Only let them go into the \neternal world with no better righteousness \nthan that, and, mark my word, where God \nis they cannot come; where heaven is they \ncan never dwell. Yes, these moral men \nmust perish ! Mistake me not. I am not \ncrying down morality. Heaven forbid! But \nif by scriptural and common sense argument \nI can show, that the most amiable, and the \nvery best of the unconverted are weighed and \nfound wanting, how certain is the perdition of \nthose who do not even come up to their mark ! \nHow important it is to have a better righteous- \nness than our own; for, "by the deeds of the \nlaw shall no flesh living be justified." \n23 \n\n\n\n266 \n\n\n\nREVIVAL SERMONS. \n\n\n\nIV. " Whatsoever things are pure." \xe2\x80\x94 The \nChristian religion would not only regulate our \noutward conduct, but would lay its hand upon \nthe springs of action, and would control the \nwhole moral man. It would have us to be \npure in our motives, pure in our principles, \npure in all our thoughts and imaginations, \npure in our hearts \xe2\x80\x94 as it is written, " Blessed \nare the pure in heart, for they shall see God." \nNow, if there be a single individual present \nwho bases his hopes of heaven upon the excel- \nlence of his moral character, I would ask him \na question or two. Are you pure within? \nNo evil thoughts? no evil feelings? no evil \ndesires ? Ah ! believe me, the heart of the \nbest man on earth is defiled with sin : yea, \naccording to the prophet, is " deceitful above \nall things and desperately wicked." Hence \nthe strong language of Isaiah: " All our right- \neousnesses are as filthy rags." "What an idea \nthis is ! and how effectually does it destroy the \nhopes of the unregenerate man ! I suppose a \nmore virtuous man never lived than the pro- \nphet Isaiah ; and yet he hesitated not to say, \nthat all his personal righteousness was only \nas "filthy rags." Now in connection with \nthis, take this idea: \xe2\x80\x94 Heaven is a place of \nunsullied purity. The angels are robed in \nspotless white. The spirits of the just are also \nrobed in white. They have not, it is true, the \n\n\n\nSECOND SERIES. \n\n\n\n267 \n\n\n\nwhite robes of innocence, such as angels wear, \nbut robes equally beautiful and white \xe2\x80\x94 robes \n"washed and made white in the blood of the \nLamb." Now, only think, this man attempts \nto enter the gates of heaven having no bet- \nter righteousness than his own \xe2\x80\x94 that is, he \nattempts to enter, clothed in rags, in filthy \nrags ! Will he be permitted to enter ? I sus- \npect not! Ah! my hearers, believe me, we \nmust have a better righteousness than our \nown; and verily, without the washing of re- \ngeneration, and the renewing of the Holy \nGhost, we can never, never enter into the \nheavenly world; for thus saith the glorious \nSon of God, "Ye must be born again." Yes, \n\n" Our nature\'s totally depraved, \nThe heart a sink of sin, \nWithout a change, we can\'t be saved, \nWe must be born again." \n\nImmortal man! Think upon these things, \nmake no mistake. If a man dies, can he live \nagain ? Once lost, lost for ever ! \n\nV. " Whatsoever things are lovely." \xe2\x80\x94 There . \nare certain things which give a beauty and a \ncharm, a finish to the character, and these \nthings we are to think upon and show forth in \nour whole lives and conversation. Among \nthese things which are "lovely," I would \nmention a sweet and even temper, mild and \n\n\n\n268 \n\n\n\nREVIVAL SERMONS. \n\n\n\nunassuming manners, a courteous and polite \nbehaviour, kind feelings, a generous heart, a \nsympathizing spirit \xe2\x80\x94 that which leads its pos- \nsessor not only to rejoice with those that \nrejoice, but to weep with those that weep. \nAnd here let me lay before you some of these \n" lovely things," in all the charms of a tangible \nexemplification. I have seen the young man, \nof brilliant talents, rising up and showing \nrespect to the man of silvery locks \xe2\x80\x94 youth \nbending before age. This was lovely. I \nhave seen the maiden, of many charms, in \nthe sabbath-school room, with her interesting \ncharge around her, whilst she was engaged in \na work which the angels of God themselves \nmight delight in. This was lovely. I have \nseen husbands who loved their wives and were \nnot bitter against them; and, I have seen \nwives who were careful to render to their hus- \nbands the obedience of love; this, too, was \nlovely. I have seen parents who watched \nover their children with Christian anxiety, \nguarding their morals, with all care, anxious \nto promote their spiritual as well as temporal \nprosperity. Yea, I have seen them anxious to \n" allure to brighter worlds, and lead the way f* \nand I have seen children \xe2\x80\x94 both sons and \ndaughters, very affectionate and respectful to \ntheir aged parents \xe2\x80\x94 consulting their wishes, \nanticipating their wants, endeavouring to strew \n\n\n\nSECOND SERIES. 269 \n\ntheir pathway with flowers, and cheer them in \nthe evening of their days. This was lovely. \nI have seen brothers and sisters remarkably \nkind and affectionate to each other. They had \nno jarrings, indulged in no petty contradictions. \nThey really loved each other, and desired to \nmake each other happy. It was a lovely \nsight ; like the family of Martha and Mary, and \nLazarus, each of whom Jesus loved; yes, it \nwas lovely a sight \xe2\x80\x94 a little type of heaven ! I \nhave seen masters who were careful to give \nunto their servants that which was just and \nequal, knowing that they had also a Master in \nheaven; and I have seen servants who were \nvery conscientious in obeying their masters, as \nrequired to do in the sacred volume. I have \nseen the faithful pastor, in the midst of the \npeople of his charge, as a father in the midst of \nhis family, every member of which was dear \nto his heart: and I have seen a whole congre- \ngation, who were always respectful and kind \nto their pastor; received him into their dwell- \nings with a smile; heeded his counsels and \ninstructions, and neglected not his temporal \nwants. \xe2\x80\x94 I have dwelt the longer on such \nthings, for two reasons: first, because such \nmatters are too rarely adverted to in the pul- \npit; and secondly, because some professors of \nreligion are not as consistent and lowly as they \nshould be. Of Naaman, it was said, "Now \n23* \n\n\n\n270 \n\n\n\nREVIVAL SERMONS. \n\n\n\nNaaman, captain of the host of the king of \nSyria, was a great man with his master, and \nhonourable, because that by him the Lord \nhad granted deliverance unto Syria; moreover, \nhe was a mighty man in valour, but he was a \nleper." So it is with many around us; they \nhave some fine traits of character, have many \nexcellencies, but alas! poor human nature, \nthey have some sad imperfections. I saw a \ntalented minister of the gospel once : \xe2\x80\x94 he was \nzealous and active, and he was instrumental in \ndoing much good, but I thought he was rather \ndomineering and dictatorial. Alas! poor hu- \nman nature ! I saw another, he was not domi- \nneering or dictatorial. No! he was a gentle \nspirit; he had much of the milk of human \nkindness, but I thought he was not zealous as \na minister ; he was not earnest as a preacher ; \nhe was rather cold, I thought, rather inclined \nto snowing upon the people. His words were \nvery beautiful, but it seemed to me they were \nmore like flakes of snow falling from his lips, \nthan nails and goads, as they should have been. \nI saw another minister of the gospel ; he was \na young man, really eloquent and interesting, \nas a preacher, but I thought he was rather too \nfond of being nursed ; moreover, some persons \nthought he was somewhat spiced with vanity. \nI saw an elder of the church ; he was a promi- \nnent man, a man of some standing and influ- \n\n\n\nSECOND SERIES. \n\n\n\n271 \n\n\n\nence; but I thought he was rather covetous \nand worldly-minded. His subscriptions to re- \nligious and benevolent objects were not up to \nhis means. I saw another ; he was not covet- \nous \xe2\x80\x94 no; he was a generous hearted man, he \nhad a large soul, and seemed never to forget \nthe words of the Master, " It is more blessed to \ngive than to receive;" but I thought he was \nhasty in his temper. Perhaps his mother had \nnever taught him that "He that is slow r to \nanger is better than the mighty, and he that \nruleth his spirit, than he that taketh a city." \nI saw another member of the church ; he was \nnot hasty in his temper, he was not easily \nruffled in his temper, but he was sadly ineffi- \ncient; he did nothing to cause his influence to \nbe felt ; he was quite an amiable man, but in \nthe church he was much of a cipher, and a \ndrone. I saw a mother in Israel; she was an \nactive member of the church, and was some- \nthing of a Dorcas, moreover, her house was \nthe ministers\' hotel, she was very hospitable, \nbut at times she was rather fretful and cen- \nsorious, and would occasionally speak rather \ntoo freely about her neighbours. And I saw \nyet another female member of the church ; she \nwas lively and pleasant ; had some fine traits \nof character, but she was rather fond of finery \nand parade; perhaps she had overlooked what \nthe apostle James said about good works being \n\n\n\n272 \n\n\n\nREVIVAL SERMONS. \n\n\n\na better adornment for a daughter of Zion than \ngold, or pearls, or costly array. \n\nMy pictures are not entirely fanciful ; they \nare drawn from real life. Alas, poor human \nnature! Some persons have many things to \nrecommend them; but there are some sad \ndrawbacks. Indeed, there are some, who, al- \nthough members of the Church, are by no \nmeans consistent members \xe2\x80\x94 and some are \neven positively unamiable. They think upon \nwhatsoever things are true, and honest, and \njust, and pure, but they seem to forget that \nthe apostle adds, " whatsoever things are love- \nly." They are not lovely in their temper and \nspirit, they are not lovely in their manners: \nsome are morose, and peevish, and fretful. \nSome are too uncharitable, and some too easily \noffended ; and some, again, are too penurious. \nThey are selfish, and seem to live for them- \nselves alone. They do not " adorn the doc- \ntrine of God our Saviour." They rather bring \na reproach upon the religion which they pro- \nfess. They cause " the way of truth to be \nevil spoken of," and confirm sinners in their \nwicked ways. I recollect a gentlemen once- \nmade this remark to me, " Sir, rny wife is a \nmember of the Church; as for myself, I make \nno pretensions to religion; and yet, to tell you \nthe truth, I must say I think my wife is just as \npeevish, and fretful, and worldly-minded as I \n\n\n\nSECOND SERIES. \n\n\n\n273 \n\n\n\nam !" Daughter of Zion ! beware how you \ngive your husband any just cause to make a \nremark of this kind. Remember you are to \nwin him to Christ by a " chaste conversation, \ncoupled with fear." "Whatsoever things are \nlovely \xe2\x80\x94 think on these things." O, that all \nwho have named the name of Christ would \naim at being consistent Christians, and then \nwould the most scornful see that true religion \ndoes indeed elevate and improve the human \ncharacter; that it does indeed come to make \nbetter husbands and better wives, better pa- \nrents and better children, better masters and \nbetter servants. What a powerful argument \nwould this be for the truth of the Christian \nreligion ! \n\n" So let our lips and lives express, \nThe holy gospel we profess ; \nSo let our works and virtues shine, \nTo prove the doctrine all divine." \n\nOne item more : \n\nVI. "Whatsoever things are of good re- \nport." \xe2\x80\x94 There are certain things of which all \npersons approve, whether rich or poor, learned \nor unlearned, righteous or wicked. Permit \nme to mention some of these things, and cor- \ndially recommend them to your serious re- \ngard. First: Uniformity is of good report. \nThe changeling in sentiment or conduct, no- \nbody respects; for it seems that he wants \n\n\n\n274 \n\n\n\nREVIVAL SERMONS. \n\n\n\njudgment to form an opinion, or, forming an \nopinion, he wants firmness to maintain it. He \nthat is our friend to-day, and our enemy to- \nmorrow; one thing at this time, and quite ano- \nther at another time \xe2\x80\x94 who can respect such \na one? No! we all like the man, who, amid \nall the scenes of life, " holds on the even tenor \nof his way," presenting an humble imitation \nof Him, of whom it is said, " Jesus Christ, the \nsame yesterday, to-day, and for ever." My \nbrethren, be uniform. Be not carried about \nby diverse winds of doctrines. Be not of the \nnumber of those who are fickle-minded, and \ngiven to change. Be consistent and firm. \nAnother thing of good report is Catholicism. \nI use this word for want of a better. By Ca- \ntholicism, I mean the opposite of a narrow, \ncontracted, bigoted, sectarian spirit; a spirit \nwhich, whilst it would lead its possessor most \nearnestly to "contend for the faith once de- \nlivered to the saints," would by no means lead \nhim to confine all the sweet charities of his \nreligion to one sect or denomination. Some \npersons can see nothing good except in their \nown particular church. In this matter their \nviews are very limited \xe2\x80\x94 like the " fly, whose \nfeeble ray scarce spreads an inch around !" \nIf their church is prospering, they think that \nthe millennium is just at hand ! if their church \nis declining, they think, surely, all religion is \n\n\n\nSECOND SERIES. \n\n\n\n275 \n\n\n\ndying out! This spirit is unworthy of an \nenlightened Christian. No! we like the man \nwho has elevated and expanded views, who \nlooks upon the Church of Christ as a fruit- \nbearing tree, that has many branches, each \nbearing at least some good fruit; or, like the \ngrand army of patriots and volunteers in time \nof war \xe2\x80\x94 one army, and yet composed of differ- \nent companies, and fighting under one and the \nsame banner. If I ever were a bigoted secta- \nrian in my feelings, I have been cured, and \nthe process was a simple one. I heard of a \ndeath: " How did the man die?" " O," says \nthe messenger, " I never witnessed such a \ndeath before ! It really seemed as if the room \nwas filled with the angels of God!" "Did he \ndie in his senses?" " Perfectly in his senses." \n"Did he speak?" "Yes, sir, and until his \nvoice was lost in death!" "About what did \nhe speak?" "About the blessed Jesus, sir. I \nheard him frequently say, 1 Precious Saviour! \nprecious Saviour!\' and, just as he was breath- \ning his last, he looked up, and, with a counte- \nnance radiant with joy, he exclaimed, 1 Come, \nLord Jesus, come quickly!\' Saying this, he \nclosed his eyes, and his spirit took its upward \nflight." " Well, truly, that was a happy death ! \nand who was he?" "He was a Presbyterian" \nVery well, and shall I not love those of my \nown communion, seeing God loves them ? But \n\n\n\n276 REVIVAL SERMONS. \n\nI heard of another death. " How did he die ?" \n" O, sir, it was truly a happy death." " Did \nhe speak?" "Yes, sir, and brought us all to \ntears." "And what did he say?" " O, sir, he \nsaid a great many beautiful things; but his \nlast words were these, \n\ni Jesus can make a dying bed \n\nFeel soft as downy pillows are/ u \n\n"Well, that certainly was a happy death. \nAnd he was a Presbyterian \xe2\x80\x94 was he not?" \n" No, sir." " Not a Presbyterian !" " What, \nthen?" "He was a Baptist." "A Baptist! \nIs it possible ! Very well : be it so. If my \nHeavenly Father showers the roses of heaven \nupon the bed of the dying Baptist, and takes \nhim as a child home to glory, this is my \nbrother in Christ: I hope to meet him in hea- \nven !" I heard of yet another death ! " Was \nit happy ?" " Most happy." " Did he speak ?" \n" Yes, sir. There were a great many in the \nroom around his dying bed; \xe2\x80\x94 and he took \neach one by the hand, and gave the parting \ncharge to meet him in heaven. All at once a \nsweet smile came over his countenance. He \nlooked up, and seemed to be gazing with rap- \nture upon some heavenly object, and ex- \nclaimed, \'Glory! glory!\' \xe2\x80\x94 and then w T e heard \nhim in a whisper say, \' Come, Lord Jesus, \ncome quickly! 5 Saying this, his head sank \n\n\n\nSECOND SERIES. \n\n\n\n277 \n\n\n\nupon the pillow; and we all remarked that \nwe never saw a more lovely corpse.\' 7 " Cer- \ntainly that was a happy death ! Was he not \na Presbyterian?" "No." "Then, surely, he \nmust have been a Baptist?" "No, he was \nnot!" "What then?" "He was a Metho- \ndist." "A Methodist!\xe2\x80\x94 Very well. If God \naccepts him, so will I. If my Heavenly \nFather sends down Elijah\'s triumphant cha- \nriot to take this dying Methodist to heaven; \nhe, also, is my brother; we are bought with \nthe same precious blood ; we are sanctified by \nthe same Divine Spirit; we are members of \nthe same household of faith ; I hope to shake \nhands with him in glory, and there unite \nwith him in one sweet and everlasting\' song \xe2\x80\x94 \n\'the song of Moses and the Lamb!\' \'Grace \nbe with all them that love our Lord Jesus \nChrist in sincerity.\' " \n\n" The saints on earth, and all the dead, \nBut one communion make; \nAll join in Christ, their living Head, \nAnd of his grace partake/ \' \n\n" Finally, brethren, whatsoever things are \ntrue, whatsoever things are honest, whatsoever \nthings are just, whatsoever things are pure, \nwhatsoever things are lovely, whatsoever \nthings are of good report; if there be any vir- \ntue, and if there be any praise, think on these \nthings. Amen." \n24 \n\n\n\n278 \n\n\n\nREVIVAL SERMONS. \n\n\n\nSERMON XI. \n\nA SERMON TO YOUNG MEN. \n\nAnd thou, Solomon my son, know thou the God of thy father, and serve him \nwith a perfect heart, and with a willing mind : for the Lord searcheth all hearts, \nand understandeth all the imaginations of the thoughts; if thou seek him, he \nwill he found of thee ; hut if thou forsake him, he will cast thee off for ever.\xe2\x80\x94 \n1 Chron. xxviii. 9. \n\nThese words form a part of David\'s farewell \naddress, or dying charge, to Solomon, his son, \nand heir of his throne. Notwithstanding his \nmany and acknowledged faults, David was, \n\xe2\x80\xa2upon the w 7 hole, both a great and a good man. \nHe was a great man, for he had risen from \nobscurity to distinction; from being a shep- \nherd boy to be a king, and a powerful one. \nBut he w T as also a good man. Not to mention \nother things, the book of Psalms, chiefly pen- \nned by him, is a memorial to his praise; a \nmonument more beautiful than marble, more \nenduring than brass. And what, my young \nfriends, I wish you not to forget, is this, that \nhe devoted the morning of his days, as well as \nall his subsequent life, to the service of his \nMaker. Yes, piety adorned his youth; it \nflourished in manhood; and was to him a \ncrown of glory in his old age. And now, \nhaving reigned over Jerusalem forty years, and \nknowing that the time of his departure was \n\n\n\nSECOND SERIES. \n\n\n\n279 \n\n\n\nnear at hand, like Jacob, the venerable patri- \narch, and Moses, the saint of God, and Joshua, \nthe son of Nun, he devotes the last closing \nscene of his life to the cause of piety and of \nGod, and in his case emphatically, most lovely \nwas the closing scene; lovelier far than the \nsunset scene at the close of the most placid \nday. See the mild, bright sun, sinking in the \nwest, painting with rosy colours the fleecy \nclouds, which, here and there, are seen re- \nposing upon the bosom of the clear blue sky. \nIt is a beauteous, a lovely sight, and one upon \nwhich the eye loves to linger; but the last, \nclosing scene in the history of a good man, \nwhen his sun of life is sinking in mild splen- \ndour to rise in more effulgent glory in another \nand a better world, has a beauty and a loveli- \nness peculiarly its own. One has said, \n\nu The chamber where the good man meets his fate, \nIs privileged, beyond the common walks of virtuous life, \nQuite on the verge of heaven V \n\nDoes he speak? Every eye is fixed; every \near is attentive; all around are anxious to \ncatch the last words which fall from his \nquivering lips; they are received as the coun- \nsels of wisdom and experience \xe2\x80\x94 almost as the \nvoice of an oracle, or angel of God. But the \ncase before us is invested with peculiar inte- \nrest, for it is not only a good man that is about \nto leave the world, but it is a great man, a \n\n\n\n280 \n\n\n\nREVIVAL SERMONS. \n\n\n\nmighty man, a warrior, a conqueror, and a \nking. This is he, who, even when a youth, \nwas more lauded than Saul, what time re- \nturning as the vanquisher of Goliah, he was \nmet by those who, with the timbrel and the \ndance, uttered his praises, saying, " Saul hath \nslain his thousands, and David his tens of \nthousands !" Yes, it is the far renowned \nDavid, the king of Israel, that is about to sink \ninto the cold embrace of death. After the \nexample of other Old Testament worthies who \nhad gone before him, he gives his farewell \naddress, he gives his dying charge. Picture \nto yourself the scene ; the chief men of Jeru- \nsalem, and the mighty men, and the princes \nof the blood, are assembled in the palace of the \ndying monarch. There, on his royal couch, \nis the venerable man, with his cheeks fur- \nrowed, and his locks silvery with age ! and \nthere stands that young man, Solomon, his \nson, in youthful bloom ; Solomon, the heir of \nDavid\'s throne. What silence reigns! And \nnow the king speaks; first he addresses the \nnobles of his court, giving them political coun- \nsel; and then he turns his eyes upon Solomon, \nand upon him, now, every eye is fixed. Solo- \nmon, with profound veneration waits to hear \nhis father\'s charge. It falls upon his ear: \n"And thou, Solomon, my son, know thou the \nGod of thy father, and serve him with a per- \n\n\n\nSECOND SERIES. \n\n\n\n281 \n\n\n\nfeet heart, and with a willing mind, for the \nLord searcheth all hearts, and understandeth \nall the imaginations of the thoughts; if thou \nseek him, he will be found of thee, but if thou \nforsake him he will cast thee off for ever !" \nHow unexpected is this language ! How wide- \nly different from what the nobles around, and \nno doubt, from what Solomon himself antici- \npated. Certainly he will make a charge such \nas might be looked for from the mouth of a \ndying warrior and a king. No doubt he will \nspeak after this fashion : \xe2\x80\x94 Solomon, your father \nrose from obscurity to distinction-\xe2\x80\x94 from being \na shepherd boy to be a king. Your father has \nfought many battles, achieved many victories ; \nSolomon, you are to succeed your father upon \nthe throne ; cherish a martial spirit, push for- \nward your victories, enlarge your dominions, \ntwine laurels around your brow, and thus add \nnew splendours to David\'s th rone. No ! not a \nword of this kind is uttered. What does he \nsay? Let us hear it again: "And thou, Solo- \nmon, my son, know thou the God of thy \nfather, and serve him with a perfect heart, and \nwith a willing mind, for the Lord searcheth \nall hearts, and understandeth all the imagi- \nnations of the thoughts ; if thou seek him he \nwill be found of thee, but if thou forsake him \nhe will cast thee off for ever!" Ah! my \nyoung friends \xe2\x80\x94 ye young men whose hearts \n24* \n\n\n\n282 \n\n\n\nREVIVAL SERMONS. \n\n\n\nare set upon the world, and the things of the \nworld ; ye who are pressing after the riches of \nthe world, and the honours of the world, and \nthe pleasures of the world, here you may see \nhow these things appear in a dying hour, how \nthey are viewed even by a dying warrior and a \nking. Riches are nothing- \xe2\x80\x94 honour, fame, all \nworldly splendour, all worldly glory \xe2\x80\x94 nothing. \nReligion looms up then. The favour of God, \nthat is everything; all else lades away like \ntwinkling stars before the rising sun. And \nhow was this great truth confirmed by Solo- \nmon himself too, when the hour of his de- \nparture drew near. You recollect his lan- \nguage, "Vanity of vanities, all is vanity.\' 9 \nAnd again: Let us hear, says he, the conclu- \nsion of the whole matter: \xe2\x80\x94 " Fear God and \nkeep his commadments, for this is the whole \nduty of man, for God shall bring every work \ninto judgment, with every secret thing, whe- \nther it be good or whether it be evil." Believe \nme, young men, the time is coming when \nthese views will be our views. God grant we \nmay all be prepared for that hour ! \n\nThere are duties and considerations pre- \nsented in our text, which claim the attention \nof all, but particularly of young men. \n\nI. Duties. \xe2\x80\x94 They are expressed in these \nwords : " My son, know thou the God of thy \nfather, and serve him with a perfect heart and \n\n\n\nSECOND SERIES. \n\n\n\n283 \n\n\n\nwith. a willing mind." First, "know thou the \nGod of thy father." Taking it for granted \nthat your parents are pious, see to it that \nyou walk in their footsteps. The counsel of \nEliphaz is good counsel: "Acquaint now thy- \nself with God, and be at peace with him, \nthereby good shall come unto you." Some of \nyou, doubtless, covet knowledge of some kind \nor other ; some of you wish to know how you \ncan get riches, how you can secure fame ; how \nyou can multiply friends ; how you can enjoy \nand prolong life. Believe me, there is a kind \nof knowledge better than all this. "My son, \nknow thou the God of thy father." And why \nshould you seek to know him? Because he \nis the only living and true God. He is your \nCreator, the source of your being ; he is your \nPreserver ; his hand is underneath and around \nyou; it is in him that you live, and move, \nand have your being. He is your Benefactor ; \nto him you are indebted for every comfort, \nevery enjoyment, every breath ; and he is \nyour final Judge \xe2\x80\x94 you and God must meet, \nand it would be well for you to know who he \nis, and what he is, before you are called into \nhis presence. You should know him, not as \nyour fancy portrays him, but as the Bible re- \nveals him; as a God, not only good, but just; \nnot only merciful, but holy ; a God, not only \nlong-suffering, but who will by no means clear \n\n\n\n284 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthe guilty : in short, you are to know him in \nall the beauty, and harmony, and perfection of \nhis whole character. O think, how great and \nglorious a being He is! and how happy are \nthose who have him for their friend and pro- \ntector! How happy are those who, in the \nexercise of the spirit of adoption, can address \nhim in this beautiful language: "Abba, Fa- \nther!" and who, after contemplating his power \nand grandeur can say, with holy joy and \nexultation, "This God is our God, for ever \nand ever, He will be our guide, even unto \ndeath !" But, you are not only to know God; \nyou are, secondly, to serve him. What avails \nknowledge, if it does not prompt to obedience? \nYou respect your father\'s friend, why not \nserve your father\'s God? Do you ask what \nyou are to do? You are in the first place to \ngive him your heart. This is expressly com- \nmanded, as it is written in the book of Pro- \nverbs, "My son, give me thine heart;" and \nthis is implied in this language of our text, \n" serve him with a perfect heart, and with a \nwilling mind." Yes, your heart must be \nyielded up; "you must love the Lord your \nGod with all your heart;" you must love him \nmore than you love father, or mother, or bro- \nther, or sister ; more than you love your pro- \nperty, or your sins, or your life. Ah ! this is \nthe main thing required- \xe2\x80\x94 the heart ; the seat of \n\n\n\nSECOND SERIES. \n\n\n\n285 \n\n\n\nthe affections ; let this be right, and all will \nbe right; for love is an all controlling prin- \nciple. \n\n" \'Tis love which makes our willing feet ; \nIn swift obedience move; \nThe devils know and tremble too; \nBut Satan cannot love." \n\nBut, just here, I wish to remind you of \ncertain things, which must not be forgotten. \nFirst : You must serve some master or other. \n" What," says the apostle, "know ye not that \nto whom ye yield yourselves servants to obey, \nhis servants ye are whom ye obey?" And \nwhat says our Saviour? "He that commit- \nteth sin is the servant of sin." My second re- \nmark is this: "You cannot serve two mas- \nters." This is what our Saviour, also, ex- \npressly affirms : "No man," says he, "can serve \ntwo masters." And again: "Ye cannot serve \nGod and Mammon." These things being so, \nlet it be remembered that the two masters who \nclaim your service, are God and the world, and \nyou must have one or the other; and, using \nthe language of Joshua, I would say, " Choose \nyou, this day, whom you will serve." Now, \nif this choice were left to your pious mother, \nor to your pious sister, or to the dying Chris- \ntian, or to the heavenly ones in glory, the \nchoice would soon be made, and I am sure it \nwould be a wise choice, and one which you \n\n\n\n286 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwould never regret. But no one is permitted \nto choose for you; each of you must make \nyour own choice; and I would advise you to \nact discreetly in this matter, for the choice \nwhich you now make may be ratified in hea- \nven, and settled upon you for ever. Have you \na regard for the matter of justice? I hope you \nhave. Then, sit in judgment upon the claims \nof these two masters; whose claims are the \nbest, God or the world? You know very well \nthat the claims of your Maker are the best, \ninfinitely the best. Then choose accordingly. \nAnd have you a regard for your own happi- \nness? Then sit in judgment upon the charac- \nter of these two masters\xe2\x80\x94 which is the best \nmaster? One is good, the other is bad. One \nis the very kindest of all masters. He will \nrequire nothing of you but what is perfectly \nreasonable; nothing but what is directly cal- \nculated to promote your best interests, and \nyour true happiness; moreover, he will be \nkind to you in the hour of affliction, and will \nnot forsake you in the hour of death : nay, \nmore, he will finally take you to heaven, and \nmake you happy there, unspeakably happy, \nand happy for ever. With regard to the other \nmaster, the world, or the devil, is he a kind \nmaster? This master is of all others the \nworst. He is a cruel master, a tyrant ! His \nrequirements are oftentimes most unreason- \n\n\n\nSECOND SERIES. 287 \n\nable, and he cares not for the interest nor the \nhappiness of his servants; not unfrequently he \nwill require what is opposed to principle and \nconscience. I will give an example. Alexan- \nder Hamilton was challenged by Aaron Burr to \nfight a duel. This method of settling disputes \nwas not in accordance with the feelings or judg- \nment of General Hamilton ; nay, it was in di- \nrect opposition to his principles and conscience. \nHe left this upon record. I have read what \nmay be termed his written protest. The \namount of what he wrote was this : that he did \nnot approve of duelling, that it was abhorrent \nto all his feelings ; that it was against his prin- \nciples and conscience : but, he added, M the \nworld expects it; the world demands it, and \ntherefore I must accept the challenge." And \nhe did accept it, and did fight; and sad to tell, \nhe fell ! was suddenly snatched from his fami- \nly, and laid in an untimely grave. And now, \nlisten to the colloquy between the master \nand the servant, in such a case. " Fight the \nduel," says this stern master. "It is against \nmy conscience," replies the servant. "Who \ncares for your conscience? Fight the duel!" \n" Well, but my master, I have a lovely wife ; \nshe is the jewel of my heart ; and if I should \nfall in single combat, she could not survive it, \nshe would go down broken-hearted to the \n\n\n\n288 \n\n\n\nREVIVAL SERMONS. \n\n\n\ngrave." "And what of that? Let your wife \ngo down broken-hearted to the grave! Who \ncares for your wife? Fight the duel, I com- \nmand you!" "But, my master, I have a \nnumber of dear children; they are young and \ntender, and as yet unprovided for; and if I \nshould at this time be cut off, they may be \nthrown upon the cold charities of an unfeeling \nworld ; they may even become paupers, and \nhow can I bear to think of the evil that must \ncome upon them?" "Who cares for your \nchildren? what if they become paupers, and \neven vagabonds ? who cares for that? Fight \nthe duel, I again command you!" "But, O \nmy hard master, listen to me. My mother \ntaught me, that after death comes the judg- \nment. I am not prepared to die, and if I \nshould be slain in this combat, I fear that my \npoor soul may be lost, may be damned to all \neternity." "And, pray, who cares for your \nsoul? who cares if your soul should be lost and \ndamned to all eternity? I care not; that \nis a very small matter. Fight the duel, I \ncommand you ! \xe2\x80\x94 fight the duel!" O what a \ncruel master this is ! What a tyrant ! He has \nno regard for your principles, or feelings, or \nconscience; no, nor even for the salvation of \nyour soul. And is this the master of your \nchoice? Are you willing to wear his iron \n\n\n\nSECOND SERIES. \n\n\n\n289 \n\n\n\nyoke? Well, when you are crushed and \nruined, whom will you have to blame, but \nyourself? O how you will reproach yourself! \nHow you will charge yourself with madness \nand folly, in rejecting the kindest of all mas- \nters, and preferring one who is a hard, unfeel- \ning and cruel tyrant ! Remember, if you make \na bad choice, you yourself must suffer for it : \nand I would now say to you, as Paul did to \nthe Philippian jailor, who drew his sword and \nwould have killed himself, "Do thyself no \nharm." "My son, know thou the God of thy \nfather, and serve him." Take his yoke upon \nyou, it is not galling, it is easy ; take his bur- \nden upon you, it is not heavy, it is light. Yes, \nhis service is a reasonable service, it is per- \nfect freedom. This choice, you will never \nrepent. Believe me, the ways of wisdom are \nways of pleasantness, and all her paths are \npeace. Believe me, or rather believe Him who \ncannot lie \xe2\x80\x94 "Godliness is profitable unto all \nthings, having promise of the life that now is, \nand of that which is to come." Have you made \nthis choice in your own heart ? Then, in the \nnext place make an open avowal, a public pro- \nfession of it; yes, come out from the world, \ntake your stand openly upon the Lord\'s side. \nLet your conduct speak this language, \n\n" Fm not ashamed to own my Lord, \nNor to defend his cause." \n\n25 \n\n\n\n290 \n\n\n\nREVIVAL SERMONS. \n\n\n\nHave moral courage. Be willing that the \nwhole world shall know that you are a Chris- \ntian, that you are a disciple of the Lord Jesus; \nand that, God helping you, you are determined \nto serve him faithfully till you die. Conse- \ncrate to his service your time, your talents, \nyour property, your influence, your all. Let \nyour language be the language of the con- \nverted soul, " Lord, what wilt thou have me to \ndo?" And if any of you be called to serve him \nin the ministry of the word, yield promptly; \nyield cheerfully, and say with Isaiah, " Here \nam I, Lord, send me." But, if not called to \npreach the gospel, be sure, that in whatever \nstation you may be placed, the full weight of \nyour influence shall be on the side of religion \nand morality. \n\nAnd here permit me to say a few things \non the subject of temperance. In the pres- \nent state of things it is called for. Young \nmen, w T ith your own eyes you have seen \nthe evils of intemperance. Perhaps some \nof your own acquaintances; perhaps some of \nyour own companions, have fallen victims to \nthis vice. O, who can tell how great an evil it \nis ! Who can tell what mischief it has done ! \nWe have heard of wars, which have laid \ncities in ashes, and kingdoms in ruins. We \nhave heard of tornadoes, which have carried \n\n\n\nSECOND SERIES. \n\n\n\n291 \n\n\n\nthe ploughshare of destruction over the fairest \nportions of the earth. We have heard of vol- \ncanic irruptions rolling a tide of burning lava \nfar and wide. We have heard of mighty \nearthquakes, which in one disastrous hour \nhave swallowed up thousands and tens of thou- \nsands in one wide, yawning, terrific grave! \xe2\x80\x94 \nI have heard of many such things; but here \nis one, perhaps more ruinous to man and \nhis best interests than all such put together. \nFor, whereas other evils chiefly affect the \nbody, this reaches the soul; and whereas other \nevils are confined to times and places, this \nsweeps over the whole world, as some sirocco \nof the desert, or some blast from the pit! \nLike Death upon the pale horse, it sends a \nthrill of horror wherever it goes. It curses \nmen, and curses women. It curses the body, \nand curses the soul. It withers everything \nthat is beautiful, and blasts everything that \nis good. Poverty and disease, and strife, and \nviolence, and murder, are in its train; and \ndeath and hell wind up the fearful escort. \nYoung men, let the temperance banner wave \nover you! Be its unflinching advocate \xe2\x80\x94 be \nits fast friend. Never traffic in ardent spirits ; \nand rather die than "deal out death by the \nhalf-pint." O what a meeting will there be \nbetween the rumseller and his victim in the \n\n\n\n292 \n\n\n\nREVIVAL SERMONS. \n\n\n\nresurrection morn! A Boston poet has been \nvery graphic here : \n\n" One was the drunkard, early dead. \nThe other, he who hurled him to the grave ! \nAs the grave raised its rattling shroud, and \nLet their bodies forth, clothed, both with dismal \nImmortality \xe2\x80\x94 the drunkard started, \nAs he slowly turned, and fix his horrid eyes \nOn him who shrank from that look of death, \nAnd sprang to seek his hiding tomb. Moaning \nHe said \xe2\x80\x94 ( Spirit ! why gaze on me ? Who art \nThou ? Knowest thou me V 6 Know thee V loud shrieks \nReplied : \' Know I this judgment morn ? Know I \nThe threat to meet thee here again ! Stand forth ! \nThou doomed, unconcerned fiend ! Aye, well I know \nThee ! Well I knew on earth, thy damning arts \nThat lured me to the grave ! Stand forth ! and look \nOn yonder flowery spot, where rose to heaven \nMy angel wife and babes, and read the \nInscription on their tombs, and mine ! I am \nThe murdered man thou sawest die, and thou, \nMy murderer ; the monster seller of that \nArdent fire that burned my body, and now \nBurns my soul ! But, hark ! the judgment-trumpet \nCalls ! and we must meet the Judge ! I told thee \nSo, when dying on my bed of straw, in \nYonder world. Away ! Away ! for still the \nTrumpet calls ! It calls for thee, thou murderer ! \nAnd I will be a witness at the bar, \nAnd call on God to damn thy soul and mine !" \n\nYoung men, you must exert a great influ- \nence in your day and generation, for good or \n\n\n\nSECOND SERIES. 293 \n\nevil. Remember, there are two great interests \nset up on earth, and they are antagonistical. \nO, see to it, that the full weight of your \ninfluence be on the right side. Be bold in \nyour opposition to everything that is evil, and \ndemoralizing; be valiant for the truth; "serve \nthe God of your fathers with a perfect heart, \nand with a willing mind." Tell me not that \nzeal in the cause of virtue, of religion, and of \nGod, will interfere with your other engage- \nments or lawful callings in life. By no means \nwill it. You may have the plough, or the \npen, or even the sword, in your hand, and \nGod in your heart at the same time. In every \ncalling, in every profession, in every pursuit \nof life, you may find illustrations of the fact, \nthat piety and the lawful pursuits of life, are \nby no means incompatible with each other. \nDo you wish to be a lawyer ? Be it so. Sel- \ndon was a lawyer, and Seldon was a very \npious man. Do you covet the office of a \njudge? Very well. Sir Matthew Hale was a \njudge, and Sir Matthew Hale was a most de- \nvoted Christian. Do you desire to be a phy- \nsician? Be it so. Bcerhaave was a physician, \nand no one questions his piety. Would you \nbe a merchant? Divie Bethune was a mer- \nchant, and so was Robert Ralston, and who \nknows not that their praise is in all the \nchurches? But you must be a mechanic. \n25* \n\n\n\n294 \n\n\n\nREVIVAL SERMONS. \n\n\n\nBe it so; that is an honourable calling; Har- \nlan Page was a mechanic, and Harlan Page \nhad many, converted by his instrumentality, to \nrise up and call him blessed. And should \nyou even wish to be a soldier \xe2\x80\x94 be it so. At \nthe call of your country, buckle on your \narmour. Go forth and meet the invading foe. \nYes, at the call of your country, be a soldier. \nCornelius was a soldier, and so was our own \nbeloved Washington. The apostle says, " Not \nslothful in business, fervent in spirit, serving \nthe Lord." The idea is this, that duties never \nclash. You can be a zealous, warm-hearted \nChristian, and at the same time be active and \nenterprising in all the lawful callings and pur- \nsuits of life. Indeed he who professes to be a \nChristian, and neglects his temporal duties, \ndishonours the name of Christ, hence the lan- \nguage of the apostle, "He that provides not \nfor his own, and especially for those of his \nown household, hath denied the faith, and is \nworse than an infidel ;" and the rule laid down, \nwhich embraces all duties, whether of a tem- \nporal or spiritual nature, is this : "Whatsoever \nthy hands find to do, do it with thy might, \nfor there is no work, nor device, nor know- \nledge, nor wisdom, in the grave to which thou \ngoest." Yes, in relation to everything which \nclaims your attention, be active and diligent, \nremembering the words of our blessed Re- \n\n\n\nSECOND SERIES. \n\n\n\n295 \n\n\n\ndeemer, " The night cometh when no man can \nwork." But, as we have said, out text em- \nbraces, \n\nII. Considerations, w 7 hich are worthy of the \nattention of all, but particularly of young men. \nThe first is expressed in these words: "The \nLord searcheth all hearts, and understandeth \nall the imaginations of the thoughts." The \nidea is this, that the eye of God is upon you ; \nthat he knows, not only all your actions, but \nall your thoughts. He is with you at all times, \nby night and by day, at home and abroad, and \nis perfectly acquainted with your whole cha- \nracter; you are ever in his immediate pre- \nsence, and have to say, with Hagar in the wil- \nderness, " Thou, God, seest me !" What a \npowerful consideration this is to hold the sin- \nner in check, and make him anxious, neither \nto do, or say, or think anything that is w 7 rong. \n"Thou, God, seest me!" The bare thought of \nit, is enough to make the dagger to fall from \nthe hand of the assassin. The bare thought \nof it, is enough to cause the cup to fall from \nthe hand of the inebriate ; and enough also, to \ncause the oath to die half uttered upon the \ntongue. O remember, young man, that you \ncan hide nothing from your Maker, that every \nsin you commit is known and registered, and \nthat the day of review must come ! The \nsecond consideration is this: "If thou seek \n\n\n\n296 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhim, he will be found of thee." O, if you only \nknew what is implied in finding God ! if you \nonly knew how rich and happy this would \nmake you ! Count up all the silver and the \ngold in this wide world ; add every diamond \nand every pearl; add all the kingdoms on \nearth, and the glory of them, and what is all \nthis to the favour of God? The favour of \nGod ! \xe2\x80\x94 it is everything which men on earth, \nor angels in heaven can desire ; hence the lan- \nguage of the Psalmist: "Thy favour, O God, \nis life : thy loving kindness is better than life." \nThis is the prize presented, and how is it to \nbe obtained ? By seeking. " If thou seek him \nhe will be found of thee." If some one, in \nwhom you have confidence, should tell you \nthat there is a jewel hid in the sand near your \ndwelling, which is worth one hundred thou \nsand dollars, and that if you seek it, you shall \nfind it, and finding it, it shall be yours; would \nyou not seek it? Aye, would you not imme- \ndiately enter upon the work of seeking it? \nWould you not seek it by sun-light, and star- \nlight? by moon-light, and torch-light? and \nw r ould. you not seek it with all your heart? \nwith unwearied perseverance, and with a \nsettled determination never to give over, but \nto seek until you should find it. Now, this is \nthe promise made, this is the assurance given \nin relation to the one pearl of great price, \n\n\n\nSECOND SERIES. \n\n\n\n297 \n\n\n\n" If thou seek him, he will be found of thee." \nAnd now, if you wish to find the eternal God, \nas the rest and portion of your soul; if you \nwish to repose in his bosom, and share in his \neverlasting love, you must seek him as direct- \ned \xe2\x80\x94 "Seek ye the Lord while he may be \nfound, and call upon him while he is near." \n\nBut, in this matter there are certain things \nw T hich must not be forgotten: \xe2\x80\x94 h You are to \nseek the Lord while you are yet in the morn- \ning of life. Few persons, comparatively speak- \ning, are converted after they are thirty years \nof age. The season of youth, ah ! that is the \ngolden season, the best season ; hence this spe- \ncial command given, " Remember, now, thy \nCreator, in the days of thy youth and, also, \nthis special promise, which we find upon sa- \ncred record, 44 They that seek me early shall \nfind me." 2. You are to seek the Lord, in the \nforsaking of all your sins, as it is written, \n" Let the wicked forsake his way, and the \nunrighteous man his thoughts; let him return \nunto the Lord, and he will have mercy upon \nhim ; and to our God, for he will abundantly \npardon." Yes, this is a settled point; you \nare to give up all your sins, even your most \nloved and besetting sin. Though dear as a \nright hand, you must cut it off: though dear \nas a right eye, you must pluck it out. The \nsacrifice may be esteemed great, but it must \n\n\n\n298 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbe made, for the Psalmist says: "If I re- \ngard iniquity in my heart, the Lord will not \nhear me;" and if you indulge in one single sin, \neven in your heart, why should he hear you? \nRemember, you cannot be earthly-minded and \nheavenly-minded at the same time. " You \ncannot serve God and Mammon." This leads \nme to make a third remark : \xe2\x80\x94 You must seek \nthe Lord, earnestly; you must seek him with \nall your heart, even as the hungry man seeks \nbread, the thirsty man seeks water, or as the \nambitious man seeks fame. Your whole soul \nmust be in the matter. You must feel that \neverything that is dear is at stake \xe2\x80\x94 that, if \nyou succeed, you are happy for ever; if you \nsucceed not, you are undone to all eternity. \nO, then, let this be with you the great con- \ncern, to seek and find God, as your supreme \ngood, and the portion of your soul. And for \nyour encouragement, remember it is written, \n" Then shall ye seek me, and find me, when \nyou search for me w T ith all your heart." Take \nGod at his word. Believe the promise, and \nyour salvation is sure. Your sins will be par- \ndoned ; God will be your Father, and heaven \nyour sweet and everlasting home ! \n\nBut a third consideration, or motive, pre- \nsented in our text is expressed in these em- \nphatic words: "But if thou forsake him, he \nwill cast thee off for ever." Here we have, as \n\n\n\nSECOND SERIES. \n\n\n\n299 \n\n\n\nit were, the mutterings of the thunders of the \nlast day. The language is awful: how does \nit fall upon your ear? Listen! "But, if thou \nforsake him, he will cast thee off for ever." \nMy young friends, suppose your parents should \ncast you off; suppose your brothers and sisters \nshould cast you off ; suppose your friends and \nneighbours \xe2\x80\x94 suppose the whole world should \ncast you off, would you not esteem yourselves \nw T retched? Let my father and my mother cast \nme off; let my brothers and my sisters cast me \noff; let my friends, and my neighbours \xe2\x80\x94 let all \nthe world cast me off \xe2\x80\x94 but, O God of my sal- \nvation, do not thou cast me off! for, if driven \nfrom thy presence, whither, O whither shall I \ngo? Permit me to remark, that when I was \nquite a youth, one of Watts\' hymns made a \nvery deep and lasting impression upon my \nmind, particularly these lines: \n\n" That awful day will surely come, \nThe appointed hour makes haste, \nWhen I must stand before my Judge, \nAnd pass the solemn test. \n\nThou lovely Chief of all my joys, \n\nThou Sovereign of my heart, \nHow could I bear to hear thy voice, \n\nPronounce the word, depart ? \n\nThe thunder of that dismal word \n\nWould so torment my ear, \n\'Twould tear my soul asunder, Lord, \n\nWith most tormenting fear. \n\n\n\n300 \n\n\n\nREVIVAL SERMONS. \n\n\n\nWhat ! to be banished from my Life, \n\nAnd yet forbid to die? \nTo linger in eternal pain, \n\nAnd death for ever fly ?" \n\nThese lines came over my soul with a most \nawakening influence \xe2\x80\x94 with a most tremendous \npower; but the following verse crowned the \nwhole : \n\n" ! wretched state of deep despair, \nTo see my God remove, \nAnd fix my doleful station, where \nI must not taste his love !" \n\nThe scenes of the last great day were \nbrought vividly before the eyes of my mind. \nThere was the Judge enthroned \xe2\x80\x94 there the \nvast multitude of the human family assem- \nbled \xe2\x80\x94 the righteous on the right hand, the \nwicked on the left; and a great gulf between. \nAmongst the happy ones, I pictured to myself \nmany of my dearest relatives, and above all, \nmy sainted mother! The Judge smiles upon \nthem, but there was no smile for me. I must \ndepart! Cut off from God, and his angels, \nand all whom I loved on earth, I must take an \neverlasting farewell. Driven away, I must \nwander down the vale of an unblest eternity \xe2\x80\x94 \na wretched, hopeless exile from God, and hap- \npiness, and heaven. O, ye dear youth, who \nhave been blessed with pious parents, and who \nhave been early taught the great truths of our \n\n\n\nSECOND SERIES. 301 \n\nholy religion, how could you bear to see your \nu God remove"? How can you endure the \nthought of having your doleful station fixed \nwhere you " must not taste his love"? Never, \nno, never, never more! O eternity! eternity! \nTo be exiled from God, and happiness, and \nheaven, for a million of years \xe2\x80\x94 how over- \nwhelming the thought! But, O, for ever! \n" Who can paraphrase" (as a poor dying sin- \nner said,) " who can paraphrase upon the \nwords, for ever and for ever?" My young \nfriends, remember, great eternity is before you, \nand what you do this night may stamp your \ncharacter, and fix your destiny for ever! You \nmay try to hide these things from your eyes, \nyou may try to forget them altogether; but \nthis will avail nothing. God has appointed a \nday wherein he will judge the world ; yea, even \nthe secrets of all hearts. Amid the scenes \nof youth, and the pursuits and pleasures of this \nlife, you may perhaps enjoy yourselves, and \nget along without God and religion ; but what \nwill you do when the evil days shall come, and \nthe years draw nigh, when you shall say, I \nhave no pleasure in them. In the morning of \nlife, w T hen everything is smiling around you, \nit is quite possible that you may have some- \nthing like joy playing around your heart ; but \nwhat will you tlo in the day when the sun, or \nthe light, or the moon be not darkened, nor \n26 \n\n\n\n302 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthe clouds return after the rain? You may \nget along without God, it may be, when you \nare yet young, and everything is smiling \nupon you; but what will you do when the \nkeepers of the house shall tremble, and the \nstrong men shall bow themselves, and the \ngrinders shall cease because they are few, and \nthose that look out of the windows be darken- \ned? You may get along without God, it may \nbe, when you are yet young, and everything \nis smiling around you ; but what will yon do \nin the day when you shall be afraid of that \nwhich is high ; and fears shall be in the way, \nand the almond-tree shall flourish, and the \ngrasshopper shall be a burden, and desire \nshall fail, because man goeth to his long home, \nand the mourners go about the streets ? You \nmay get along without God, and religion, per- \nchance, while you are yet young, and every- \nthing is smiling around you ; but what will \nyou do in the day when the silver cord shall be \nloosed, and the golden bowl shall be broken ; \nin the day when the pitcher shall be broken \nat the fountain, and the wheel broken at the \ncistern ; in the day when the dust shall return \nto the earth as it was, and the spirit shall re- \nturn unto God who gave it? Young men, \nlisten to me : this world has a powerful charm \nfor many, and especially for the young; the \ninfluence which it exerts over multitudes is \n\n\n\nSECOND SERIES. \n\n\n\n303 \n\n\n\ntruly astonishing; and after all, what is the \nworld, but a "land of unsubstantial shades"? \nand what are the things of the world but "an \nempty, though brilliant show"? So teaches \nSolomon \xe2\x80\x94 "Vanity of vanities," says he, "all \nis vanity." Observe, this is not the language \nof a poverty-stricken man, who, under the in- \nfluence of envious feelings, cries down those \nthings which he possesses not. Nor is it the \nlonging of a carping cynic, who, soured by \ndisappointment, would retire from the world in \ndisgust. No, nor is it the language of a man \nwho utters in a moment of excitement that \nwhich he would fain recall in the season of \ncalm reflection. It is the language of a man \nfamed for his riches, and wisdom, and prosper- \nity. It is the language of Solomon, the son of \nDavid, and king of Israel. No man probably, \nthat ever lived, was better qualified to form a \ncorrect estimate of the world and the things of \nthe world ; for, it seems, there was no source \nof worldly enjoyment to which he had not re- \npaired in his pursuit after happiness, and here \nhe gives the result of his long continued ob- \nservation, the verdict of his own dear bought \nexperience\xe2\x80\x94 "Vanity of vanities, all is vanity." \nNotice, Solomon does not affirm, that some \nearthly things are vain, but all \xe2\x80\x94 "Vanity of \nvanities, all is vanity." Not that Solomon in- \ntended to say, that literally there is nothing \n\n\n\n304 \n\n\n\nREVIVAL SERMONS. \n\n\n\ngood or desirable on earth. His idea is this: \nas the supreme good, or portion of the soul, \neverything of an earthly nature is weighed \nand found wanting. This falls in with the \nlanguage of the poet : \n\nu The world can never giye, \n\nThe bliss for which we sigh." \n\nAnd, if I mistake not, this falls in also with \nthe experience of the gayest of the gay, now \npresent. Ah! believe me, "There is nothing \ntrue, there is nothing firm, there is nothing \nsweet but heaven !" O, my young friends, in \nview of all these things, be persuaded to seek \nsomething better than this world can give. \nThe world ! how vain will it appear when you \nare sinking in the- cold embrace of death! \nThe world ! what a poor thing, what a beggar- \nly portion, when it shall be wrapped in the \nwinding-sheet of the last great conflagration : \nand oh ! how utterly unworthy of the aspira- \ntions of an immortal mind, must all its riches \nand honours, and splendours this moment ap- \npear to those bright spirits who are now high \nin the climes of bliss, and bathing in glory, as \nin the sunlight of heaven! Therefore, young \nmen, listen, oh listen, I again entreat you, to the \nlanguage of the text; it was the dying charge \nof a father to a son whom he loved; and it \nmay in substance be the charge given to some \n\n\n\nSECOND SERIES. \n\n\n\n305 \n\n\n\nof you, by some beloved parent, now gone to \nglory ! O hear it, as the counsel of experience \nand love! O receive it, as the voice of an \noracle, or angel of God: \xe2\x80\x94 "My son, know \nthou the God of thy father, and serve him \nwith a perfect heart, and with a willing mind, \nfor the Lord searcheth all hearts, and under- \nstandest all the imaginations of the thoughts. \nIf thou seek him, he will be found of thee, \nbut, if thou forsake him, he will cast thee off \nfor ever." \n\n\n\nSERMON XII. \n\nTHE SOVEREIGNTY OF GOD. \n\nAnd I heard, as it were, the voice of a great multitude; and as the voice of \nmany waters; and as the voice of mighty thunderings, saying, Alleluia! for \nthe Lord God omnipotent reigneth." \xe2\x80\x94 Rev. xix. 6. \n\nThat there is a God, all nature cries aloud, \nthrough all her works; and, the religious rites \nand ceremonies which prevail on earth, plainly \ndeclare the general belief, that this great Being \nhas not retired from the scene of his creating \npower, but still, as a sovereign God, presides \nover the worlds and the creatures which he \nhas made. Of the true nature and character \nof this government, however, little can be \n26* \n\n\n\n306 \n\n\n\nREVIVAL SERMONS. \n\n\n\ngathered from the light of reason, and the re- \nsearches of the learned. To obtain clear and \ncorrect information upon this point, we must \nhave recourse to the sacred volume, and, such \nare the views which it presents of the Divine \ngovernment, that, in the contemplation of \nthem, we shall find abundant matter for the \nloud and harmonious shout in the heavenly \nworld: \xe2\x80\x94 "Alleluia, for the Lord God omni- \npotent reigneth!" According to the Scrip- \ntures, the government of God is unique, for, \nwhereas the right of earthly monarchs to reign \nis founded, sometimes in conquest, sometimes \nin the elective franchise, and sometimes in \nhereditary claim; the government of God is \nfounded in none of these things, but, in princi- \nples infinitely more sublime. It is founded, \n\nI. In Creation.\xe2\x80\x94 He, who, on earth, has \nfounded an empire, is thought to have a right \nto rule the empire, which he has founded. \nNow, God having created all things; having, \nbrought all things out of nothing into exist- \nence, has, in the sublimest sense of the term, \nfounded the empire of the universe; and, \ntherefore, has an undoubted right to reign \nover the empire which he has thus founded. \nHence the language of the Psalmist, "The \nearth is the Lord\'s, and the fulness thereof: \nthe world, and they that dwell therein, for he \nhas founded it upon the seas> and established \n\n\n\nSECOND SERIES. \n\n\n\n307 \n\n\n\nit upon the floods." And again: " O, come, let \n"us worship, and bow down ; let us kneel before \nthe Lord, our Maker. He made us, and not \nwe ourselves; we are the people of his pas- \nture, and the sheep of his hand." \n\nII. In Preservation. \xe2\x80\x94 He, who originally \ncreated, still sustains all things. The whole \nuniverse rests upon his hand, and should this \ngreat Being, only for a moment, withdraw his \nupholding hand, the pillars of the universe \nwould sink; the whole frame of nature would \nbe dissolved; yea, all created existence would \nimmediately vanish away, and leave nothing \nbehind save the throne of God, and a bound- \nless solitude! As all things, then, depend \nupon God, for their continued, as well as ori- \nginal existence, here of course is another firm \nfoundation upon which the government of God \nis rightly based. \n\nIII. In the Perfections of God. \xe2\x80\x94 Certainly, \nit is right and proper that he should hold the \nreins of government who is best qualified to \nto rule : especially where such immense inter- \nests are at stake. And here we may ask, with \nthe Psalmist : " Who, in the heavens, is like \nunto the Lord our God? and, who, in all the \nearth, can be compared unto Him?" Is wis- \ndom requisite to manage the complicated af- \nfairs of this vast universe ? God is infinite in \nwisdom. Is goodness necessary? God is su- \n\n\n\n308 \n\n\n\nREVIVAL SERMONS. \n\n\n\npremely, unchangeably, and everlastingly good. \nIs power requisite ? " The thunder of his power \nwho can understand?" But, why speak we \nof single perfections? God, as one well re- \nmarks, is \n\n" A God all o\'er consummate, absolute; \nFull orbed; in his whole round of rays complete. " \n\nNo wonder, then, that the exile of Patmos, \ncaught up in the visions of God, " heard, as it \nwere, the voice of a great multitude; and as \nthe voice of many waters ; and as the voice of \nmighty thunderings, saying, Alleluia! for the \nLord God omnipotent reigneth!" The imme- \ndiate occasion of this great shout in heaven \nseems to be the fall of mystical Babylon, or \nPapal Rome; but, no doubt, every new devel- \nopment of Divine Providence will renew the \nshout, through all the ages and cycles of great \neternity ! That we may better understand the \nsubject; and also be better prepared to respond \nto the loud and rapturous shout in glory, "Al- \nleluia, for the Lord God omnipotent reigneth," \nlet us notice some of the distinguishing fea- \ntures, or characteristics of the government of \nGod. And, \n\n1. It is supreme and universal. \xe2\x80\x94 The Lord \nhath prepared his throne in the heavens, says \nthe Psalmist, and his kingdom ruleth over all. \nThere are many governments on earth; and, \n\n\n\nSECOND SERIES. \n\n\n\n309 \n\n\n\ndoubtless, there are many thrones and princi- \npalities in the other worlds, but the throne of \nGod is high over them all ! Alexander the \nGreat was called master of the world, but there \nwere many regions of the earth over which \nhis sceptre was never stretched, and there \nwere many people of whom he had even never \nheard. And even within the limits of his \nacknowledged empire, how many kings dis- \ndained his control ! Not to mention the lions \nof the forest, and the leviathans of the deep, \ncould Alexander the Great rule the changing \nseasons? Could he command the lightning? \nor the rain? or the hail? or the storm? Alex- \nander\'s kingdom was extensive, but not to be \ncompared w T ith the kingdom of the God of \nheaven. Alexander ruled over many kings, \nbut God over all! Yes, God hath prepared \nhis throne in the heavens, and, literally, his \nkingdom ruleth over all ! over all men, over all \nworlds, over all creatures, in the broadest, sub- \nlimest sense, over all! But \n\n2. The government of God is not only su- \npreme and universal, it is particular. \xe2\x80\x94 It not \nonly extends to great, but to small objects ; not \nonly to the mighty whole, but to every part ! \nYes, whilst his power and his wisdom are em- \nployed in upholding and directing the " hosts \nof suns, and stars, and adamantine spheres, \nwheeling unshaken amid the void immense," \n\n\n\n310 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhis wisdom and his goodness are engaged in \ndirecting and controling all things on earth, \nfrom the revolution of an empire to the falling \nof a -sparrow! It is even so! He that gar- \nnishes the heavens also beautifies the earth. \nHe that numbers the stars, and calls them all \nby their names, also numbers the dew-drops of \nthe morning, and the sands upon the sea- \nshore! That hand which bears up the mighty \nseraph, sustains the meanest insect, and He \nwho bids the roaring tempest sweep the earth, \ndirects the breathing of the softest zephyr ! \nStagger not at this! for, 4 1 as one day is with \nthe Lord as a thousand years, and a thousand \nyears as one day," so an atom is with God as a \nworld, and a world as an atom ! As immensi- \nty cannot confound him, so minuteness cannot \nescape him! The fact is, with God there is \nnothing great! With God there is nothing \nsmall! Some persons admit the general gov- \nernment of God, but deny his particular pro- \nvidence. The idea is absurd ; for what, if \nI should say of a physician, he has a gen- \neral practice, but no particular patient! or, \nof a scholar, he is a man of very general \nreading, but he never reads any one book! \nBut what says the Saviour on this subject? \nIt is striking, it is conclusive. " Are not two \nsparrows sold for one farthing, and not one of \nthem shall fall without your Father? Fear \n\n\n\nSECOND SERIES. \n\n\n\n311 \n\n\n\nnot, the very hairs of your head are all num- \nbered !" How small is the sparrow in the lone \nwilderness! and how insignificant is the single \nhair which has fallen from your head ! And \nyet, according to the Saviour, even such \nthings are not overlooked in the providence of \nGod! And what is taught as true, in the \nword of God, is shown to be necessarily true \nalso by reason \xe2\x80\x94 for we find that in the world \nof nature, providence, and of grace ; in all the \ndepartments of the Divine government, we \nfind that great matters and little matters are \noftentimes linked together; and who does not \nkhow r that in a chain stretched across a river, \nthe breaking of a small link may prove as \nserious a matter as the breaking of a great \nlink ! How many striking illustrations of this \nfact have we in history, in observation, and ex- \nperience! The cackling of geese once saved \nthe city of Rome from the power of the Gauls. \nJoseph\'s coat of many colours was one link in \na chain of most surprising events ! A single \nplayful remark of Francis the First, occasion- \ned a bloody war between France and England. \nThe carving of a few letters in the bark of a \ntree led to noble invention of printing ! And, \nto the apparently accidental falling of an \napple, we are indebted for some of Sir Isaac \nNewton\'s sublimest demonstrations in natural \nscience; and who, of us, need to be reminded \n\n\n\n312 \n\n\n\nREVIVAL SERMONS. \n\n\n\nof the tremendous consequences of our first \nparents\' eating of the fruit of the forbidden \ntree? \n\n" her rash hand in evil hour \n\nForth reaching to the fruit, she plucked, she eat ! \nEarth felt the wound; and Nature from her seat, \nSighing through all her works, gave signs of woe, \nThat all was lost !" \n\nAnd cannot every one of us, recollect some \nlittle remark, or incident, which has led to most \nimportant changes in our lives and circum- \nstances? In the case of Joseph \xe2\x80\x94 his coat of \nmany colours, his dreams, the envy of his \nbrethren, his being sold into Egypt, his being \nfalsely accused, his being cast into prison, the * \nking\'s prison, his interpreting the dreams of \nthe chief baker and butler, and also the dreams \nof Pharaoh and Joseph\'s interpretation of \nthem, and the advancement of Joseph to be \ngovernor over all the land of Egypt, and final- \nly, the settlement of Jacob and all his family \nin the land of Goshen \xe2\x80\x94 here are many things, \nsome small, some great, linked together. \nEach event seemed to be casual, each actor \nfree; and had the narrative been given by one \nof that age, he would very naturally have \nsaid: "It happened so;" and "it happened \nso" \xe2\x80\x94 and yet, if one of these things which \n"happened" had not happened, then, perhaps, \nthe grand result would not have taken place ! \n\n\n\nSECOND SERIES. \n\n\n\n313 \n\n\n\nBut this leads me to speak of another distin- \nguishing feature, a characteristic of the Divine \ngovernment. \n\n3. The government of God extends, not \nonly to all things, but to all events ; not only \nto all creatures, but to all their actions. \xe2\x80\x94 I am \naware that we are here launching into the \ndeep ; but the Bible is our chart. It is a good \nchart, and we need fear nothing. \n\nReader, I am a Calvinist, so called ; not that \nI embrace all the dogmas of the great Gene- \nvan divine, but certainly those that are embra- \nced in the standards of our Church ; and the \nlonger I live, and the more carefully I examine \nthe subject, the more thoroughly convinced am \nI, that the system, usually termed Calvinistic, \nis firmly based upon the Bible, and will stand \nthe "test of scrutiny, of talents, and of time." \nNay, I will go further, and say that the system \nneeds only to be correctly understood by all \nthe true people of God, to be received and \nloved. I repeat it, I am a Calvinist, but I am \nno fatalist ! I hold to the sovereignty of God, \nand also to the free-agency of man, and whilst \nI believe that God worketh all things after the \ncounsel of his own will, yet it is in such a way \nas " thereby neither is God the author of sin ; \nnor is violence done to the freedom of the \ncreature ; nor is the liberty or contingency of \nsecond causes taken away, but rather estab- \n27 \n\n\n\n314 \n\n\n\nREVIVAL SERMONS. \n\n\n\nlished." It may not be possible for me to dis- \ncriminate between the human and the divine \nagency ; nor can I tell where one colour in the \nrainbow terminates, and where another be- \ngins; yet do I know that these colours are \ndifferent, and both in the rainbow. I may \nnot be able to reconcile the free-agency of man \nwith the fixed purposes of God which I be- \nlieve; nor can I reconcile the free-agency of \nman with the foreknowledge of God, which all \nmust believe; suffice it to know that both doc- \ntrines are taught in the Bible, and I know that \nthe Bible is true. Do I trample upon reason? \nI deny it \xe2\x80\x94 I have a syllogism. It is this: \nMy heavenly Father says that these doctrines \nare all true. My heavenly Father never tells \nlies, and therefore these doctrines are all true! \nBut can they ever be reconciled or explained? \nI believe they both can, and will be, when \nGod gives the key. Suppose, for a moment, \nthat you were utterly unacquainted with your \ntwofold existence, as consisting of soul and \nbody. Now, whilst believing yourself to be a \nsimple, and not a compound being, suppose I \nshould say: " You are a mortal man, and must \nsoon die;" and the next moment should pro- \nnounce you an immortal being, and affirm that \nyou can never die, but must live for ever! \nWould you not say, that I spoke very absurd- \nly, and used very contradictory language? \n\n\n\nSECOND SERIES. \n\n\n\n315 \n\n\n\nBut, should I add, wait a little, and you will \nhave the key, and then all will be plain, and \nyou will see that all is true, and there is no \nabsurdity; no contradiction whatever; me- \nthinks you would reply, "No, sir, no key will \nanswer, none can reconcile things so perfectly \ncontradictory; 4 mortal,\' and yet at the same \ntime \'immortal;\' must die ! and yet, will not, \ncannot die ! The thing is absurd, it cannot be !" \nBut when you are let into the secret of your \ntwofold nature\xe2\x80\x94 O, now ! there is no difficulty \nat all! Even so, in relation to the sovereignty \nof God, and the free-agency of man, we find it \ndifficult to reconcile these things now, because \nthe key is wanting. In a future state the key \nwill be given, and then there will be no difficul- \nty at all. In the mean time let us remember, \nthat the Bible is suited to our probationary \nstate. We need our faith tried, as well as any \nother grace, or virtue. And now our grand \ninquiry is, What does the Bible teach ? for \n\nu This is the judge that ends the strife, \nWhere wit and reason fail ; \nMy guide to everlasting life, \nThrough all this gloomy vale." \n\nThat the government of God extends, not \nonly to all things but to all events ; not only to \nall creatures, but to all their actions. In other \nwords, that the providence of God is, in some \n\n\n\n316 \n\n\n\nREVIVAL SERMONS. \n\n\n\nway or other, concerned with all that is done \nor transpires on earth, is manifested from very \nmany passages of Scripture. The strongest, I \nthink, are those which assert the providence of \nGod in cases where, least of all, it might have \nbeen expected. \n\nThus, in the 127th Psalm, we find it thus \nwritten: " Except the Lord build the house, \nthey labour in vain that build it. Except the \nLord keep the city, the watchman waketh but \nin vain." And again, "The lot is cast into the \nlap, but the whole disposing thereof is of the \nLord." But there is another passage of Scrip- \nture, perhaps, yet more remarkable; inasmuch \nas it asserts the providence and purpose of God \nin a case involving sin, dreadful sin ! The pas- \nsage referred to is found in Acts ii. 23 : " Him \nbeing delivered by the determinate counsel and \nforeknowledge of God, ye have taken, and by \nwicked hands have crucified and slain." The \ncrucifixion of Christ, by envious and wicked \nJews, was certainly a crime of great magni- \ntude; and yet the apostle Peter tells us ex- \npressly that it was " according to the determi- \nnate counsel and foreknowledge of God." The \nexplanation of the matter is simply this: God \nknowing all things, foreknew what evil pas- \nsions would be waked up in the bosom of the \nJews by the life, and doctrines, and reproofs of \nour Saviour, and he also knew full well to what \n\n\n\nSECOND SERIES. \n\n\n\n317 \n\n\n\na murderous deed those evil passions would \nlead, if not restrained. For wise and benevolent \npurposes towards our race, God determined, \nnot to restrain those evil passions, but to leave \nthe Jews (as of course he justly might) to the \nfreedom of their own will \xe2\x80\x94 leave them to act \nout their own depravity; purposing, as I have \nsaid, to overrule the whole matter to the ac- \ncomplishment of great ends. God was cer- \ntainly under no obligation to exercise a re- \nstraining influence upon those wicked Jews; \nand if he foreknew what crime they unre- \nstrained would commit, his " foreknowledge \nhad no influence on their fault, which had \nproved no less certain unforeknown;" hence \nthe apostle Peter, at the very time that he \nspeaks of the crucifixion of Christ as being ac- \ncording to the determinate counsel and fore- \nknowledge of God, nevertheless, charges home \nall the guilt thereof, upon the wicked Jews. \nObserve his language! "Him, being delivered \nby the determinate counsel and foreknowledge \nof God, ye have taken, and by wicked hands \nhave crucifixed and slain." The case of Jo- \nseph, also, is precisely in point. He was hated \nby his brethren, and by them sold into Egypt. \nThis w T as a great sin; and afterwards, when in \ntrouble, they freely confessed it. "And they \nsaid, one to another, we are verily guilty con- \ncerning our brother, in that we saw the an- \n27* \n\n\n\n318 \n\n\n\nREVIVAL SERMONS. \n\n\n\nguish of his soul, when he besought us, and \nwe would not hear, therefore is this distress \nupon us. And Reuben answered, saying: \nSpake I not unto you, saying, Do not sin \nagainst the child, and ye would not hear; \ntherefore, behold also, his blood is required." \nThus, all who had a hand in selling Joseph, \nacknowledged and felt that they had acted \nfreely, and they writhed under the stings of \nan accusing conscience. Yet, when Joseph \nmade himself known unto them, and they \nwere greatly troubled at his presence, what \nsaid Joseph unto them? "I am Joseph, your \nbrother, whom ye sold into Egypt. Now, \ntherefore, be not grieved, nor angry with \nyourselves, that ye sold me hither; for God \ndid send me before you to preserve life. Ye \nthought evil against me, but God meant it \nunto good, to save much people alive." There \nneeds be no difficulty. The case is simply \nthis. God, being infinitely wise, knows how, \nin perfect consistency with the perfections of \nhis character, to make use of all instrumentali- \nties, good and bad, for the accomplishment of \nhis wise and benevolent purposes. Certain \nthings God brings to pass by a positive agency. \nOther things he simply permits to come to \npass. And, let it be remarked, permission and \napprobation do not, by any means, mean the \nsame thing. Napoleon Bonaparte, when a \n\n\n\nSECOND SERIES. \n\n\n\n319 \n\n\n\nchild, wished to go to a certain place, but was \nforbidden by his mother. Being headstrong, \nhe persisted in going. " Well, my son," said \nhis mother, " you may go, but remember ! it is \nnot w 7 ith your mother\'s approbation." And \nthus God oftentimes permits things which, so \nfar from commanding, he forbids, and highly \ndisapproves. He permits sometimes, because \nhe would not interfere with the free-agency of \nthe creature. He permits, sometimes, because \nhe purposes (as in the cases already men- \ntioned) to overrule the evil intended for good ; \nand sometimes he permits, in a judicial way, \nas a punishment for sins previously commit- \nted. Hence the language of Paul in reference \nto the heathen and their abominations : " Even \nas they did not like to retain God in their know- \nledge, God gave them over to do things which \nare not convenient." And now let it not be \nforgotten, this is all that is meant by a cer- \ntain passage in our Shorter Catechism, which \nhas been much cavilled at, viz: " The decrees \nof God are his eternal purpose, according to \nthe counsel of his will, whereby, for his own \nglory he hath foreordained whatsoever comes \nto pass." In other words, it may be stated \nthus: \xe2\x80\x94 By the decrees of God, we mean no \nformal legislative enactment, (as, " Thus it \nshall be," and "thus it shall not be,") but, \nsimply the calm and settled purpose of an infi-~ \n\n\n\n320 \n\n\n\nREVIVAL SERMONS. \n\n\n\nnitely wise and gracious God, to bring to pass, \nor permit to come to pass whatsoever does \ncome to pass, for the glory of his name. Does \nany one ask, what is the difference between \nbringing to pass, and permitting to come to \npass? I answer, God brought to pass the in- \ncarnation of his Son; he permitted to come to \npass his crucifixion. The difference is as wide \nas the east is from the west. Our doctrine, \nthen, is simply this: \xe2\x80\x94 By positive and permis- \nsive decrees, God, in wisdom and in love, man- \nages the affairs of the universe, directs and \ncontrols all things, and all events, all creatures, \nand all their actions. It must be so, for, sup- \npose an event to take place without the Divine \npermission; for example, then, it must be \neither because God is not aware of it, or can- \nnot prevent it. If not aware of it, he cannot \nbe omniscient; if he cannot prevent it, then he \nis not omnipotent; and then, of course, in the \nlast case, " there must be a power behind the \nthrone greater than the throne itself," which \nthought would be frightful ! No, our doctrine \nis true, that the government of God extends \nnot only to all things, but to all events, not \nonly to all creatures, but to all their actions. \nIn other words, that a Divine providence is \nconcerned, in some way or other, "in all the \ngood and ill that checker human life." Is fur- \nther proof demanded? Permit me to quote a \n\n\n\nSECOND SERIES. \n\n\n\n821 \n\n\n\nvery remarkable passage found in Isaiah xlv. \n7: " I form the light, and I create darkness; I \nmake peace and create evil; I, the Lord, do \nall these things." What! the Lord create eml\\ \nYes ! but in such a way as casts no stain upon \nhis moral perfections; but, on the contrary, \nwill furnish new matter for admiration and \npraise. Hence, the language of joy and gratu- \nlation which immediately follows : \xe2\x80\x94 " Drop \ndown, ye heavens, from above! and let the \nskies p$>ur down righteousness. Let the earth \nopen, and let them bring forth salvation. Let \nrighteousness spring up together; I, the Lord, \nhave created it." But how does God- create \nevil? As he does darkness. The first sen- \ntence explains the last. Observe the lan- \nguage: I form the light, and I create dark- \nness. How does God form the light ? By a \npositive influence, pouring radiance around. \nHow does God create darkness? By with- \nholding this radiance. Even so, by a positive \ninfluence, God makes peace, and by withhold- \ning that influence, creates evil, that is, permits \nit. In this, is God the author of sin? No \nmore than the sun is the source of darkness, \nalthough its absence occasions that darkness. \nBut this leads me to notice another distin- \nguishing feature, or characteristic of the gov- \nernment of God. \n\n4. It is absolute. \xe2\x80\x94 There is no doctrine \n\n\n\n322 \n\n\n\nREVIVAL SERMONS. \n\n\n\nmore plainly taught in the Scriptures than \nthis. " Our God is in the heavens," says \nthe Psalmist, "he hath done whatsoever he \npleased." And again: "Whatsoever the Lord \npleased, that did he, in heaven and in earth; \nin the seas and in all deep places." Paul con- \nfirming the doctrine, positively asserts that \nGod worketh all things after the counsel of his \nown will. And Elihu, knowing that some \nwould be disposed to contend against the doc- \ntrine, says: "Why dost thou strive ^against \nhim ? for he giveth not account of any of his \nmatters." As God is indebted to none for his \ncrown, He is amenable to none for his govern- \nment. Being the Creator and Preserver of all \nthings, he is in the sublimest sense of the \nterm, the Proprietor of all things; and, there- \nfore, has a right to do all his pleasure, in the \narmies of heaven, and amongst the inhabitants \nof the earth; and being infinitely perfect, it \nshould be a matter of boundless joy and gratu- \nlation, that he is, and ever will be, the reign- \ning God! He giveth not account of any of his \nmatters, and why? Because the policy of his \ngovernment, and his reasons of state cannot be \ncomprehended by any finite mind. Sufficient \nfor us to know, that He is infinitely wise and \ngood, and does all things well. As a sove- \nreign God he gives and withholds the fruits of \nthe earth, and the rains of heaven. As a sove- \n\n\n\nSECOND SERIES. \n\n\n\n323 \n\n\n\nreign God he commands the hail and the tem- \npest; the lightning and the storm; and, at \nhis command, also, fierce diseases go and come. \nYes, when it seems good in his sight, \n\n" He involves the heaven \n\nIn tempest ! quits his grasp upon the winds, \nAnd gives them all their fury, bids the plague \nKindle a fiery boil upon the skin, \nAnd putrefy the breath of blooming youth ! \nHe calls for Famine, and the meagre fiend \nBlows mildew from between his shrivelled lips, \nAnd taints the golden ear !" \n\nThe Lord, says Hannah, in her song of \nthankfulness, "The Lord maketh poor, and \nmaketh rich. He bringeth low, and lifteth \nup. He raiseth the poor up out of the dust, \nand lifteth up the beggar from the dunghill to \nset them among princes, and to make them \ninherit the throne of glory ! for the pillars of \nthe earth are the Lord\'s, and he hath set the \nworld upon them." The idea is this. The \nLord is the proprietor of all things, and there- \nfore a sovereign God! Yes, my reader, as a \nsovereign God, he has not only fixed the \nbounds of the sea, but he has also fixed the \nbounds of our habitations ; the bounds of our \npossessions, and the bounds of our lives. All \nthings are under the full control of a wise and \npowerful God ! If, then, some are rich and \nsome are poor, some are honoured and some \n\n\n\n324 \n\n\n\nREVIVAL SERMONS. \n\n\n\ndespised; if some have great prosperity, and \nsome have great affliction ; if this child is an \nidiot, and that has good sense ; if this child is \nborn a cripple, and that in the full exercise of \nall its limbs, it is, "Even so, Father, for so it \nseemed good in thy sight." And this reminds \nme of the case of a poor little mute in one \nof our Institutions for the deaf and dumb : \n" Child," said a visitor, (the conversation was \nin writing,) "child, can you tell me who made \nthe world?" "In the beginning God created \nthe heavens and the earth," replied the mute. \n"Very well, and can you tell me who Jesus \nChrist is?" "In the beginning was the Word, \nand the Word was with God, and the Word \nw r as God," was another beautiful answer of the \nmute. " All very good," said the gentleman, \n"and now, one question more. Can you tell \nme, child, how it comes to pass that you are \ndeaf and dumb when others can both hear and \nspeak?" "Even so, Father, for so it seemed \ngood in thy sight," replied the child with \ngreat meekness. Where did this child of \naffliction learn this lesson ? At the feet of the \nblessed Jesus. You recollect the Saviour had \nsent out his disciples, two and two, to preach \nthe gospel, and when they returned with joy and \nsaid, " Lord, even the devils are subject unto \nus through thy name," it is added, "In that \nhour Jesus rejoiced in spirit, and said, I thank \n\n\n\nSECOND SERIES. 325 \n\nthee, O Father, Lord of heaven and of earth, \nbecause thou hast hidden these things from the \nwise and prudent, and hast revealed them \nunto babes. Even so, Father, for so it seemed \ngood in thy sight." Our Saviour, when on \nearth, often wept, but so far as I can recollect, \nonly on this occasion, is he said to have \nrejoiced. And in what did he rejoice? In \nthe sovereignty of God! "I thank thee, O \nFather, Lord of heaven and earth, because \nthou hast hid these things from the wise and \nprudent, and hast revealed them unto babes. \nEven so, Father, for so it seemed good in thy \nsight." This is the more remarkable as it has \nreference to the sovereignty of God exercised \nin spiritual matters, in giving to some what \nwas hidden from others. And we find the \nsame spirit animating Paul, and in relation \nto the same matter. Hear his own words: \n"Blessed be the God and Father of our Lord \nJesus Christ, who hath blessed us with all \nspiritual blessings in heavenly places in Christ, \naccording as he hath chosen us in him before \nthe foundation of the world, that we should be \nholy, and without blame before him in love, \nhaving predestinated us unto the adoption of \nchildren by Jesus Christ to himself, according \nto the good pleasure of his will, in whom also \nwe have obtained an inheritance, being predes- \ntinated according to the purpose of him who \n28 \n\n\n\n326 \n\n\n\nREVIVAL SERMONS. \n\n\n\nworketh all things after the counsel of his own \nwill." The doctrine of God\'s sovereign and \nelecting love is here plainly taught. And ob- \nserve, it is not a national election that is \nspoken of, for Paul says, who hath chosen \nus? Not us Gentiles, for Paul was not a \nGentile, nor us Jews, for the Ephesians were \nnot Jews. If we were addressing a company \nof Africans, we would not say, us Africans. \nWe are not Africans, nor could we say, us \nAmericans, for they are not Americans. No \nnational election can then be here intended, \nnor the election of characters, for those said to \nbe chosen in Christ were not said to be chosen \nin Christ, because they were holy, but that \nthey should be holy. And this reminds me \nof a passage in the Acts. Luke says: "And \nas many as were ordained unto eternal life be- \nlieved." If the election of characters and not \npersons be intended, Luke made a slip of the \npen, and should have said, As many as be- \nlieved were ordained unto eternal life. But \nno! this is the way it is written, "And as \nmany as were ordained unto eternal life be- \nlieved." But, as Paul, in the passage quoted, \nhas no reference to a national, nor election of \ncharacters, neither does he here offer refer- \nence to the apostleship of any thing of the \nkind, for the persons to whom the epistle was \naddressed, were simply " the saints at Ephe- \n\n\n\nSECOND SERIES. \n\n\n\n327 \n\n\n\nsus," and " the faithful in Christ Jesus;" be- \nsides, it is expressly stated that they were \nchosen, not to the apostleship, nor any thing of \nthe kind, but to the adoption of children. \nSome object to the doctrine of election. Is it \nthe word? It is in the Bible, in numerous \nplaces, and cannot be expunged. Is it the \nprinciple? You elect your governors, your \npresidents, your generals, your judges, your \nsheriffs, your pastors, your partners in love and \ntrade. No principle more common amongst \nmen; we should not marvel, therefore, if it be \ncommon with God. Do men set a value upon \nthe exercise of the principle? Go to the ballot- \nbox, and tell that free-born American that he \nshall not exercise the elective franchise! He \nwill surrender his life, before he surrenders \nthat right! If, then, man sets a value upon \nthe principle, why may not his Maker? But, \nis the doctrine of personal election objected to? \nAnd what is this doctrine? I would define it \nthus: \xe2\x80\x94 It is God\'s plan of securing the salva- \ntion of some, of a great multitude which no \nman can number! Now, why should we ob- \nject to a plan for securing the salvation of a \ngreat multitude of the human family, which \nno man can number, when, without it, the sal- \nvation of all would be in jeopardy? \n\nAnd here I am reminded of the remark of \na certain very pious old lady. When asked \n\n\n\n328 \n\n\n\nREVIVAL SERMONS. \n\n\n\nwhether she believed in the doctrine of elec- \ntion, " Certainly/\' replied she, " for it is in the \nBible." " What !" said the inquirer, " do you \nbelieve that you were elected before you were \nborn?" "Yes," said she promptly, "I have \nbeen such a poor vile sinner, if God had not \nelected me before I was born, he never would \nafterwards." This remark, if I mistake not, \nmust be understood and appreciated by all \nwho know any thing of their own hearts, and \nhave felt the power of God\'s victorious grace. \nAnd here permit me to remark, that the doc- \ntrine of election was designed for the consola- \ntion of God\'s children; and I would appeal to \nthe feelings of every real Christian. Is it not \nmore delightful to think that God set his love \nupon us from all eternity, than that he began \nto love us the other day? And what is so \ncheering to the child of God, need not be \ndiscouraging to the unconverted, for they have \nthe same encouragement to seek salvation now, \nthat the Christian had before he was convert- \ned. And the fact is, the grand inquiry is, not \nwhether we can understand every part of the \nscheme of redemption, but whether there is \nsuch a scheme whereby the sinner may be \nsaved. Not whether two or three doctrines \nin the Bible are hard to be understood, but \nwhether the Bible itself, which contains these \ndoctrines, be the word of God. Not whether \n\n\n\nSECOND SERIES. \n\n\n\n329 \n\n\n\nwe are of the elect or reprobate, but whether \nwe are sinners and need the salvation of \nChrist; for it is very remarkable, the same \nBible which tells us that "whom God fore- \nknew, them he also predestinated," also says, \n" whosoever will, let him take of the^ water of \nlife freely." And again: " It is a faithful say- \ning, and worthy of all acceptation, that Christ \nJesus came into the w r orld to save sinners." \nThus there are two classes of Scripture pass- \nages, and we believe them both. And as I \nhave said before, so say I again, there is no \nmore difficulty in reconciling the fore-ordina- \ntion, than the foreknowledge of God with the \nfree-agency of man, so that Christians of dif- \nferent persuasions should be very kind and \ncharitable towards each other, inasmuch as (so \nfar as regards the matter of difficulty) they are \nall in the same condemnation ; and one thing \nis certain, if the system called " Calvinistic" \nbe not scriptural, it looks very much like it. \nTo prove this matter let us try it in this w 7 ay. \nSuppose that the apostle Paul should enter \nthe sacred desk, disguised as a preacher, and \nlooking over the congregation, should break out \nin these words: "Blessed be the God and Father \nof our Lord Jesus Christ, who hath blessed us \nwith all spiritual blessings in heavenly places, \nin Christ Jesus, according as he hath chosen \nus in him before the foundation of the world, \n28* \n\n\n\n830 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthat we should be holy and without blame \nbefore him in love; having predestinated us \nunto the adoption of children by Jesus Christ \nto himself, according to the good pleasure of \nhis will." Would you not suspect that this \nstranger was a Calvinistic preacher? And \nsuppose, waxing a little warmer, he should go \non and say: "Moreover, whom he predesti- \nnated, them he also called; and whom he \ncalled, them he also justified ; and whom he \njustified, them he also glorified. Who shall \nlay any thing to the charge of God\'s elect? It \nis God that justifieth, who is he that con- \ndemneth? It is Christ that died, yea, rather \nthat is risen again, who also maketh inter- \ncession for us." Would you not think the \npreacher strongly Calvinistic? And suppose? \nwaxing still warmer, and rising with the gran- \ndeur of the theme, he should add: "The Lord \nhath made all things to himself, even the \nwicked for the day of evil : therefore, hath he \nmercy on whom he will have mercy; and \nwhom he will he hardeneth. Thou wilt, then, \nsay unto me, Wherefore doth he yet find fault? \nfor who hath resisted his will? Nay, but O \nman, who art thou that repliest against God ? \nShall the thing formed, say to him that formed \nit, Why hast thou made me thus? Hath not the \npotter power over the clay, of the same lump, \nto make one vessel unto honour, and another \n\n\n\nSECOND SERIES. \n\n\n\n331 \n\n\n\nunto dishonour?" Suppose, I say, the apostle \nPaul, disguised as a preacher, should utter \nthese " hard sayings," would you not pro- \nnounce him a Calvinistic preacher of the \n" straitest sect?" Ah! my reader, the case is \nclear. According to the Scriptures, God is a \nsovereign God, and doth his pleasure in the \narmies of heaven, and amongst the inhabitants \nof the earth, and there is none that can stay \nhis hand, or say unto him, What dost thou? \nAs an absolute sovereign, he rules over all the \nworlds of nature, and of grace; and if one \nperson is prospered, and another afflicted; if \none is born in a gospel, and another in a pagan \nland ; if one lives to an old age, and another is \ncut down in youth, or early childhood ; and if \none is converted and made the trophy of vic- \ntorious grace, and another is permitted to go \non in sin, and perish in sin, it is " Even so, \nFather, for so it seemed good in thy sight." \n\n- "Nor G-abriel asks the reason why, \nNor God the reason gives V \n\nBut, 5. The last distinguishing feature, or \ncharacteristic of the Divine government, is \nthis : It is wise and good \xe2\x80\x94 infinitely wise and \ngood! If a being clothed with such tremen- \ndous power; 0! if a being invested with such \nabsolute dominion over all things, were capri- \ncious or malignant; if he took pleasure in in- \n\n\n\n332 \n\n\n\nREVIVAL SERMONS. \n\n\n\nflicting pain, or delighted in the death of any \nof his creatures, how frightful would be the \ncondition of the universe! But joy, joy to \ncreation; this great Being, this sovereign God, \nis no less wise than he is powerful; no less \ngood than he is great! It is true, that there \nare mysteries in the Divine government; and \nnot unfrequently the paths of the Almighty \nare in the deep waters, and his ways past \nfinding out. It is because God works upon a \nlarge pattern. His schemes embrace all time, \nand all eternity. Of course, we can see only \na part, and how can we judge of the whole? \nSome cavil and object, because sin and sorrow \nhave been permitted to enter our world ; but \nwho can tell, whether by the wise and over- \nruling providence of God, these may not be \nmade use of as the shading of some great \nmoral picture? One thing we know, a dark \nground is best for gilding, and precious stones \nset in ebony, shine with more brilliancy ! There \nare, moreover, providences in relation to na- \ntions, families, and individuals, which, to such \nshort-sighted creatures as we are, appear very \nmysterious, but in the winding up, we shall, \nno doubt, all have to say, He has done all \nthings well. You recollect the case of Jacob. \nIn a dark hour he said, " Joseph is not, and \nSimeon is not, and ye will take Benjamin \naway also. All these things are against me, \n\n\n\nSECOND SERIES. \n\n\n\n333 \n\n\n\nand ye will bring down my gray hairs with \nsorrow to the grave." But mark the winding \nup ! Joseph is taken away, it is true, but it is \nonly for a season ; and, lo! Joseph\'s wagons are \ncome! Joseph is made governor over all the \nland of Egypt; he has provided corn for the \npatriarch and all his household; and, lo! Jo- \nseph\'s wagons are come to take them all down \ninto Egypt, to nourish them, and keep them \nwell provided for in a time of famine! And \nsee, too, those silvery locks of his which the \npatriarch, in a dark hour, said, should go down \nwith sorrow to the grave. Only see how they \nfall upon the neck of his beloved son, Joseph! \n\nu Shall little haughty ignorance pronounce \nHis works unwise ? the smallest part of which \nExceeds the narrow vision of her mind? \nAs if upon a full proportioned dome, \nWith swelling columns heaved, the pride of art, \nA critic fly, whose feeble ray scarce spreads, \nAn inch around, with blind presumption bold, \nShould dare to tax the structure of the whole !" \n\n"A thing," says Eliphaz, "was secretly \nbrought unto me, and mine ear received a lit- \ntle thereof. In thoughts, from the visions of \nthe night, when deep sleep falleth upon man, \nfear came upon me, and trembling, which \nmade all my bones to shake. Then a spirit \npassed before my face; the hair of my flesh \nstood up : it stood still, but I could not dis- \n\n\n\n334 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncern the form thereof : an image was before \nmine eyes. There was silence, and I heard a \nvoice saying, Shall mortal man be more just \nthan God? Shall a man be more pure than \nhis Maker? Behold, he put no trust in his \nservants, and he charged his angels with \nfolly." Child of the dust, enter into thy noth- \ningness! Creature of yesterday, put thine \nhands to thy mouth, and listen to the loud and \nharmonious shout of the heavenly world : "Al- \nleluia! for the Lord God omnipotent reigneth!" \nNow, my reader, " we see through a glass \ndarkly, but then face to face. Now, we know \nin part, but then shall we know, even as also \nwe are known." O, when all darkness shall \nbe removed, and the plans of heaven shall be \nfully developed, we shall then see that every \nthing permitted and done on earth, was permit- \nted and done in wisdom and in love. Here is a \npiece of embroidery. It is some great master- \npiece of art. You look upon the wrong side. \nYou see nothing beautiful or distinct ! * Turn \nthe right side, and you exclaim, " O, what a \nbeautiful piece of embroidery this is! The \ncolours, how brilliant! The figures, how dis- \ntinct!" Here is a celebrated painting stretched \nover the wall. It has many figures, and they \nare so arranged that, to the eye that takes in \nthe whole design of the artist, it appears most \nadmirable; but there is a curtain hanging over \n\n\n\nSECOND SERIES. \n\n\n\n335 \n\n\n\na part of it, and you are perplexed. Remove \nthe curtain; then comes admiration, and you \nlaud the artist, and pronounce the painting the \nmost beautiful and perfect that you have ever \nseen. So it is with all the plans and provi- \ndential dispensations of Heaven. When the \ncurtain is removed, then will they appear in \nbeauty and glory far transcending all our con- \nceptions now. "What I do," says the Saviour, \n" thou knowest not now, but thou shalt know \nhereafter." "Alleluia! for the Lord God om- \nnipotent reigneth!" \n\nChristians ! here is matter of joy for you ! \nO how delightful to think, that it is your God \nand heavenly Father who fills the throne, and \nsways the sceptre, and rules over all! And \njoy upon joy ! He will never abdicate the gov- \nernment, but will reign for ever! In what \nrapid succession do the kings of the earth suc- \nceed each other; but our King is one, and \nthere is , no other. The alone monarch of the \nuniverse. None before him! none after him! \nThrough all the ages of time, through all the \ncycles of eternity, One and alone! "The Lord \nshall reign for ever and ever," says the Psalm- \nist, " even thy God, O Zion, unto all genera- \ntions. Praise ye the Lord." He reigns over \nthe world, and, although wickedness abounds, \nand sorrows now prevail, yet the world is in \ngood hands, and all its affairs are under the \n\n\n\n336 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncontrol of a wise and powerful God. Aye, \nand the time is coming, when great voices shall \nbe heard in heaven, saying, "The kingdoms of \nthis world are become the kingdoms of our \nLord and of his Christ!" Moreover, Chris- \ntian, your God reigns over the Church. Aye, \nand " Zion enjoys her Monarch\'s love." God \nis in the midst of her. God will help her, and \nthat right early. " Look upon Zion, the city \nof our solemnities. Thine eyes shall see Jeru- \nsalem a quiet habitation, a tabernacle that shall \nnot be taken down. Not one of the stakes \nthereof shall ever be removed ; neither shall \nany of the cords thereof be broken; but there \nthe glorious Lord will be unto us a place of \nbroad rivers and streams, wherein shall go no \ngalley with oars, neither shall gallant ships pass \nthereby." But God not only reigns over the \nworld and the Church. He reigns over all \nthings. Then, believer, remember, He reigns \nover you and yours. All your interests are \nsafely lodged in his hands. Has sorrow enter- \ned your dwelling? Has deep affliction come \nupon you ? O remember ! He who notices the \nfalling sparrow, will not forget the children of \nhis love ! Fear not, in the sight of your hea- \nvenly Father you are of more value than many \nsparrows. All your trials are known to him ; \nyour sighs are heard; your tears are in his \nbottle; and the promise is, All things shall \n\n\n\nSECOND SERIES. \n\n\n\n337 \n\n\n\nwork together for good to them that love God, \nYes, thank God ! \n\nu There is a day of sunny rest, \n\nFor every dark and stormy night; \nAnd grief may hide an evening guest, \nBut joy shall come at morning light I" \n\nAlleluia! for the Lord God omnipotent \nreigneth ! Amen. Alleluia ! \n\n\n\nSERMON XIII. \n\nTHE BLESSEDNESS OF BEING A CHRISTIAN. \n\nBeloved, now are we the sons of God, and it doth not yet appear what we shall he : \nhut we know that, when he shall appear, we shall be like him ; for we shall \nsee him as he is. \xe2\x80\x94 1 John iii. 2. \n\nBelievers may be unknown to fame; by \nworldlings they may be despised ; by witlings \nand infidels they may be held in contempt. It \nmatters not; it is a blessed thing to be a \nChristian. It is better to be numbered amongst \nthe disciples of Christ, than to be enrolled \namongst the most distinguished heroes the \nworld ever saw. In proof of this assertion, I \nneed only adduce the words of our text: " Be- \nloved, now are we the sons of God, and it doth \nnot yet appear what we shall be : but we know, \nthat when he shall appear, we shall be like \nhim; for we shall see him as he is." \n29 \n\n\n\n338 \n\n\n\nREVIVAL SERMONS. \n\n\n\nThe present and future condition of believ- \ners, will be the theme of our meditations at \nthis time. \n\nI. The present condition of believers. \xe2\x80\x94 This \nis presented in these beautiful words : " Belov- \ned, now are we the sons of God." In a certain \nsense, all mankind are the sons, or children of \nGod, as he is the Author and Source of their \nbeing ; but, believers are the sons of God, in a \nsense peculiar to themselves; and even they \nwere not always such ; for, according to the \nScriptures, they themselves were once the \nchildren of wrath, even as others. But they \nhave been made the children of God in two \nways : by regeneration and adoption. \n\nFirst: By regeneration. The great doctrine \nof regeneration is clearly taught, both in the \nOld and New Testaments, but it was made \nvery prominent by our Saviour, in his conver- \nsation with Nicodemus, a ruler of the Jews. \nThis man came to Jesus by night, and said, \n"Rabbi, we know that thou art a teacher, come \nfrom God ; for no man can do these miracles, \nthat thou doest, except God be with him." Je- \nsus knowing how superficial were his views in \nthe matter of spiritual things, and replying \nrather to his thoughts, than to his words, said \nunto him, " Verily, verily I say unto you, ex- \ncept a man be born again, he cannot see the \nkingdom of God." Nicodemus expressing his \n\n\n\nSECOND SERIES. \n\n\n\n339 \n\n\n\nastonishment at this declaration, Jesus answer- \ned and said unto him, " Marvel not that I said \nunto thee, Ye must be born again : the wind \nbloweth where it listeth, and thou hearest the \nsound thereof, but canst not tell whence it \ncometh, nor whither it goeth. So is every \none that is born of the Spirit." Thus the Sa- \nviour, whilst he admits that the doctrine may \nnot be easily comprehended by man, does not \nexplain it away, but re-affirms its truth. He \nteaches that it is of the operations of the Spirit, \nand may be known by its effects. We cannot \nsee the wind ; we cannot tell whence it cometh, \nnor whither it goeth ; but we know that there \nis such a thing as wind ; for we can feel it, and \nwe can see the effects thereof. So in the mat- \nter of regeneration. But, what is regenera- \ntion ? In what does it consist, and w r hat are its \nproofs? It is a w r ork of the Divine Spirit, in- \nfusing spiritual life in the soul; and, as it were, \nnew-creating the whole moral man \xe2\x80\x94 giving the \nsubject thereof new views, new feelings, new \nsorrows, and new joys, especially a new taste \nand relish for spiritual things ; so that, of the \nman truly regenerated, it may be affirmed, he \nis a "new creature in Christ," old things are \npassed away, behold, all things are become \nnew. But those who are Christians, are made \nthe children of God, not only by regeneration, \nbut by adoption. And what is adoption? \n\n\n\n340 \n\n\n\nREVIVAL SERMONS. \n\n\n\n" Adoption is an act of God\'s free grace, where- \nby we are received into the number, and have \na right to all the privileges of the sons of \nGod." By regeneration we are made to pos- \nsess the nature, by adoption, the inheritance of \nsons ; so that, I repeat it, by regeneration and \nadoption, we are, in a peculiar and most bless- \ned sense, constituted the sons, or children of \nGod; and here, in speaking of the present \ncondition of believers, it is proper for us briefly \nto notice some of their privileges, and the hon- \nours now conferred upon them. And, \n\nFirst: They are owned as the children of \nGod. \xe2\x80\x94 What a privilege and honour this is! \nWhen it was proposed to David, the van- \nquisher of Goliah, to become, by marriage, the \nson-in-law of King Saul, he seems to have \nbeen quite overwhelmed with a sense of the \nhonour proposed to be done unto him, and \nsaid, " Seemeth it to you a light matter to be a \nking\'s son-in-law, seeing I am a poor man, and \nlightly esteemed?" Now, if David thought it \nsuch a great thing to become the son-in-law of \nan earthly monarch, what shall we say of the \nprivilege and honour conferred upon us, poor \nsinners and worms of the dust, to be made the \nsons and daughters of the Monarch of all \nw r orlds, the great and glorious God ! whom all \nthe heavenly armies worship and adore. " Be- \nhold," says John, " what manner of love the \n\n\n\nSECOND SERIES. \n\n\n\n341 \n\n\n\nFather hath bestowed upon us, that we should \nbe called the sons of God." \n\nSecondly : We are not only called the sons \nof God, or acknowledged as such, but we are \ntreated as such. \xe2\x80\x94 Yes! As children we are \ntaught of God; as it is written, "All thy chil- \ndren shall be taught of the Lord." And it is \na remarkable fact, that Christians of every \ncommunion, of all classes, and of every age, \ngive proof, that they all have been brought \ninto the same school; have had the same \nteacher; and all have learned substantially the \nsame lessons. And here I may mention, in \nfew words, some of the most important lessons \nwhich they have all been taught. A first les- \nson is, the vanity of the world. Under Divine \ninfluences, they have been brought to have \nsuch a view and sense of the emptiness of all \nthings here below, that they are led to desire \nand seek after " a better country, even an hea- \nvenly." A second lesson is, their sinfulness. \nThey are brought to know and feel that they \nare sinners; yea, in the sight of God, great \nsinners. They are led to see that it is of the \nLord\'s mercies that they have not been con- \nsumed; and the prayer of the publican has \nbeen made their prayer, " God be merciful to \nme a sinner!" A third lesson taught to all \nwho are the children of God, is the depravity \nof their hearts \xe2\x80\x94 the corruption of their whole \n29* \n\n\n\n342 \n\n\n\nREVIVAL SERMONS. \n\n\n\nmoral nature. The Bible says : " The heart \nis deceitful above all things, and desperately- \nwicked;" and the Saviour says, "Out of the \nheart proceed evil thoughts," &c. This may \nseem strange to the unrenewed man; but, \nwhen fully brought under Divine influence, he \nfinds that the Bible account of the matter is but \ntoo true; that the heart is indeed deceitful and \nwicked; a bad soil, where lies the germ and \nbuddings of all manner of iniquity ; a polluted \nfountain, whence bitter waters are ever flow- \ning; and the prayer of the Psalmist is found a \nmost appropriate and much needed prayer: \n" Create within me a clean heart, O God, and \nrenew within me a right spirit." A fourth \nlesson taught by the Lord to all of his chil- \ndren, is their weakness and helplessness. Once \nthey thought themselves strong; could repent \njust when they pleased; believe just when they \npleased, and (to use a common phrase) " get \nreligion" just when they pleased. And I must \nsay, that even persons who are really under \nDivine influences, when first awakened, are \nusually of the same opinion still; hence, as \nsoon as they are roused to a consideration of \ntheir lost condition without a Saviour, they \nimmediately go about to work out their own \nsalvation. They go from duty to duty; from \nordinance to ordinance; from resolution to reso- \nlution : thus endeavouring to establish a righte- \n\n\n\nSECOND SERIES. \n\n\n\n343 \n\n\n\nousness of their own. They are going to out- \nstrip old professors; they are going to do won- \nderful things! But, after a while, they find \nthat they do not get along as well as they \nexpected. They make promises, and they \nbreak them; they purpose to do this, and \nthey do it not; they want to repent, and they \ncannot repent; they want to believe, and they \ncannot believe; they want to love, and they can- \nnot love; they want to feel, and their hearts are \nas hard as rock ! They are astonished \xe2\x80\x94 think \nthat their case is very peculiar; are tempted to \nbelieve that their day of grace is over. Ah! \nnow they feel that their case is an evil one; \nthat they are lost, and cannot help themselves; \nyea, that their strength is perfect weakness; \nand, with a humbled heart, are ready now to \nsay, \n\n"A guilty, weak, and helpless worm, \nOn thy kind arm I fall ; \nBe thou my Strength, and Righteousness, \nMy Jesus, and my All." \n\nA fifth and last lesson which I shall men- \ntion is, the suitableness and preciousness of \nChrist to the poor trembling sinner. \xe2\x80\x94 It is won- \nderful what new views of Christ the sinner \nhas, when brought under the teachings of the \nDivine Spirit. He that formerly was as a \n"root out of a dry ground," is now as the \n"rose of Sharon," yea, as the "chiefest among \n\n\n\n344 \n\n\n\nREVIVAL SERMONS. \n\n\n\nten thousand, and the one altogether lovely." \nThe sinner sees that the blessed Redeemer is \nexactly suited to his case; that there is not a \nwant in himself but there is a corresponding \nfulness in the Lord Jesus Christ; and now he \nwould rather be saved by him, than in any \nother way, and his language is, "Here, Lord, I \ngive myself away, \'tis all that I can do." \n\n" Welcome, welcome, dear Kedeemer, \nWelcome to this heart of mine ; \nLord, I make a full surrender; \nEvery power and thought be thine. \n\nThine entirely, \nThrough eternal ages thine." \n\nThese are some of the most important les- \nsons taught by the Lord to all of his children. \nAnd thus, as parents teach their children, or \ncause them to be taught those things which \nare requisite and necessary, so God, our hea- \nvenly Father, instructs the children of his \nlove. But again: As children, God corrects \nus. "Whom the Lord loveth," says Paul, "he \nchasteneth, and scourgeth every son whom he \nreceiveth." And again : " If ye endure chasten- \ning, God dealeth with you as with sons, for \nwhat son is he whom the father chasteneth \nnot?" And again: "Furthermore, we have \nhad fathers of our flesh which corrected us, \nand we gave them reverence; shall we not \nmuch rather be in subjection to the Father of \n\n\n\nSECOND SERIES. \n\n\n\n345 \n\n\n\nspirits and love ? For they, verily for a few \ndays, chastened us, after their own pleasure, \nbut He, for our profit, that we might be par- \ntakers of his holiness." What a thought this \nis! If we are indeed, by regeneration and \nadoption, the children of God, then all of our \nafflictions come from the hand of our heaven- \nly Father; they are nothing but the sterner \nvoice of God\'s parental love, designed to do us \ngood, to wean our affections from earth, and \nripen us for heaven, our home, our sweet and \neverlasting home! Let us never forget this; \nand the thought of it will tend greatly to light- \nen our heaviest burdens, and sweeten the bit- \nterest cup. This caused the Psalmist to say, \n"I was dumb, I opened not my mouth, because \nthou didst it." Beloved, now are we the sons \nof God, and as children God corrects us. \nWhat a blessed thing it is to be a Christian ! \nBut this is not all. As children, God permits \nus to come to him in every hour of trouble \nand need, and make known to him all our sor- \nrows, and all our desires. See that little child! \nIt is sick, or, perhaps, some person has hurt the \nchild, or it has some wants to make known; \nhow pleasing, what a comfort it is for this little \none to have an earthly parent to whom it can \ngo ; one who will lend a listening ear to its com- \nplaints; and who, moreover, is able and willing \nto*supply all its wants! Even so, God, our \n\n\n\n346 \n\n\n\nREVIVAL SERMONS. \n\n\n\nFather in heaven, permits us, as children, to \ncome to him. He has erected a throne, of \ngrace expressly for our accommodation; and \nwhat a glorious throne of grace it is! Its \nfoundations are laid in blood, in blood divine ! \nIt is paved with love, and over it is thrown the \nbeauteous rainbow, everything inviting us to \ncome with boldness, that we may obtain mercy, \nand find grace to help us in time of need. \nWhat a privilege this is! Jacob found it \nsuch, when, fearing the wrath of Esau, he \nturned aside and offered up this prayer: "O \nGod of my father Abraham, and God of my \nfather Isaac, deliver me, I pray thee, from the \nhand of my brother, from the hand of Esau, \nfor I fear him, lest he come and smite me, and \nthe mother, and the children." And, good \nking Hezekiah, also, found the same a very \nprecious privilege, when the prophet having \nsaid unto him, " Set thine house in order, for \nthou shalt die, and not live," he " turned his \nface to the wall, and prayed, and wept sore." \nAnd, my brother, what would induce you to \npart with this privilege ? When Herod killed \nJohn the Baptist, his disciples, we are told, \ntook up his body and buried it, and went and \ntold Jesus. And so, my Christian friends, \nwhenever you have sorrows, you may go and \nspread them before Him, who cares for you, \nand who can both pity and relieve. I, there- \n\n\n\nSECOND SERIES. \n\n\n\n347 \n\n\n\nfore, repeat it \xe2\x80\x94 What a blessed thing it is to \nbe a Christian ! Permit me to say, I thank \nGod that J ever was converted. " Beloved, \nnow are we the sons of God," and as sons, or \nchildren, God permits us to come to him, and \npour out before him all our sorrows and our \nwants. Blessed be God ! But even this is not \nall. To crown the matter, as children, God \nhas provided for us a rich inheritance. Pa- \nrents, if they can, are careful to make some \nprovision for the future wants of their chil- \ndren. Even so, God has laid up in store for \nhis children something to meet their wants in \na future state. He has laid up for them an in- \nheritance; and O, how rich and great is that \ninheritance ! It is " an inheritance, incorup- \ntible, undefiled, and which shall never fade \naway." It will be enough to supply all their \nwants, and meet every desire through all the \nages of eternity. But this leads me to no- \ntice, \n\nII. The future condition of believers. \xe2\x80\x94 The \napostle not only says, " Beloved, now are we \nthe sons of God;" but he adds, "and it doth \nnot yet appear what we shall be, but we \nknow that when he shall appear, we shall be \nlike him, for we shall see him as he is." \nThere is much embraced in these words, "and \nit doth not yet appear what we shall be." It \nis as if the apostle had said : There is some- \n\n\n\n348 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthing great awaiting the believer behind the \ncurtain, but how great we cannot tell ! Some- \nthing glorious, but how glorious we now do \nnot know. This may remind us of what \nPaul says : " Eye hath not seen, ear hath not \nheard, nor have entered into the heart of man \nwhat things God hath prepared for them that \nlove him." When the Queen of Sheba came \nto Jerusalem, and had seen all Solomon\'s wis- \ndom, and the house that he had built; and the \nmeat of his table, and the sitting of his ser- \nvants; and the attendance of his ministers, \nand their apparel; and his cup-bearers; and \nhis ascent by which he went up unto the \nhouse of the Lord, we are told there was no \nmore spirit in her, and she said to the king: \n" It was a true report that I heard in mine \nown land of thy acts, and of thy wisdom; \nhowbeit, I believed not the words until I \ncame, and mine eyes had seen it; and, behold, \nthe half was not told me: thy wisdom and thy \nprosperity exceedeth the fame which I heard. \nHappy are thy men, happy are these thy \nservants, which stand continually before thee, \nand hear thy wisdom." So it will be with the \nchild of God, when he reaches the heavenly \nworld; when he shall have seen "the King \nin his beauty," and shall have gazed upon the \nangels bending around the throne, and the re- \ndeemed, in their robes, "washed, and made \n\n\n\nSECOND SERIES. \n\n\n\n349 \n\n\n\nwhite in the blood of the Lamb." When he \nshall have heard the sweet and rapturous songs \nof that heavenly world, and shall have tasted of \nits unutterable joys, methinks he will exclaim \nin admiration : \xe2\x80\x94 I heard of heaven when I was \non earth ; I heard of its glories and its bliss ; \nbut, O, the half was not told me! Heaven! \nsweet heaven! it exceedeth, it far, very far \nexceedeth all that I ever heard, that I ever \ndreamed of when on earth ! " Beloved, now \nare we the sons of God, and it doth not yet \nappear what we shall be." \n\n1. " It doth not yet appear what we shall \nbe," in point of dignity. It is true, we are \ntold that we shall be made " kings and priests \nunto God;" but we know not what is implied \nin being made " kings and priests unto God." \nMoreover, we are told that we shall be made \nequal unto the angels ; but we never saw \nthese angels. It is true, John says he saw \nan angel come down from heaven, and the \nearth was lightened with his glory. This, to \nbe sure, is calculated to give us very exalted \nconceptions of these first-born sons of light; \nbut we have never seen an angel with our own \neyes, and, therefore, we know not what it is to \nbe made equal unto the angels. We know not \nwhat we shall be in point of dignity, as we \nhave said; but this I will venture to affirm, \nwe have reason to believe that the humblest \n30 \n\n\n\n350 \n\n\n\nREVIVAL SERMONS. \n\n\n\nbeliever on earth shall, in heaven, attain a \npoint of dignity, and grandeur, and glory, to \nwhich the loftiest angels cannot attain. Is \nthis extravagant? Let us hear what the Bible \nsays : " To him that overcometh," says the \nSaviour, 11 will I grant to sit with me in my \nthrone, even as I also overcame, and am set \ndown with my Father in his throne." Now, \nI ask where, and when, was it ever proposed \nto the loftiest angels in heaven, to have the \nhonour of sitting down with the great Re- \ndeemer upon his throne? Again; the Sa- \nviour, praying for his disciples, uses this lan- \nguage : " That they all may be one, as thou, \nFather, art in me, and I in thee; that they \nmay be one with us." We know not what \nthis oneness with the Eternal Son and the \nEverlasting Father means; but, one thing we \nknow, this honour is proposed to be done to \nmen, not to angels. Again; the apostle, speak- \ning of believers, says: "If children, then heirs; \nheirs of God, and joint heirs with Jesus Christ." \nNotice this language, " joint heirs with Jesus \nChrist!" We know not precisely what this \nmeans; but, we know that the honour in- \ntended is exceeding great, and no mention is \nmade of angels being permitted to share in \nthis high honour. Again; we find Paul, in \nhis first epistle to the Corinthians, using this \nlanguage: "Do ye not know that the saints \n\n\n\nSECOND SERIES. \n\n\n\n351 \n\n\n\nshall judge the world? Know ye not that we \nshall judge angels?" Where is it said, in all \nthe sacred volume, that angels, however ex- \nalted, shall judge the world \xe2\x80\x94 shall judge an- \ngels? No, no! This high honour is not for \nthem ; it is reserved for ransomed sinners, for \nthose who, by faith, are united to Christ in \ntheir effectual calling. And here is the secret, \nor rather the explanation of the whole matter : \nThe Eternal Son of the Eternal God, has \ntaken human nature, in connection with the \nDivine, and thus has raised human nature to \nthis high eminence of grandeur and glory. \n\nPeter L of Russia set his affections upon a \nplebeian girl. He married her, and thus raised \nher to his bosom and his throne. On some \ngrand gala day, see this mighty monarch on \nhis throne ! The nobles are around him, and \nall the princes of the blood, paying homage to \ntheir sovereign. And now, where is that ple- \nbeian girl? Whilst the nobles, and all the \nchief officers of the realm, are standing around \ntheir monarch, there she is seen, robed and \ncrowned, a bride, seatied at her husband\'s side. \nEven so, in the resurrection morn, when the \nmighty host of angels, and archangels, shall \nstand around the throne of the great Re- \ndeemer, the redeemed shall be raised above \nthem all, and as the bride, the Lamb\'s wife, \nshall be permitted to sit down at her husband\'s \n\n\n\n352 \n\n\n\nREVIVAL SERMONS. \n\n\n\nside, even "upon his throne ! O what high re- \nwards and immortal honours await the re- \ndeemed in that world which is to come ! And \nwhy this? Because the work of redemption \nis greater than the work of creation. It is the \nmaster-piece of the great God, and all its \nmemorials will be to the Lord emphatically \nfor a crown of glory, and for a diadem of beau- \nty. Beloved, now are we the sons of God, \nand it doth not appear what we shall be, but \nof this we are confident, that the humblest be- \nliever on earth, shall, when arrived at heaven, \nattain a point of dignity exceeding great ; even \nabove that of the loftiest angels in glory! \n\n2. It doth not yet appear what we shall be \nin point of knowledge. The Bible authorizes \nus to believe, that in heaven there shall be a \nvast expansion of mind, a vigour of intellect, \nand a range of thought, of which we can now \nform no adequate conception. The Bible says, \n" Now we see through a glass, darkly, but \nthen face to face ; now, we know in part, but \nthen, w^e shall know even as also we are \nknown." This indeed proves that knowledge \nwill be greatly increased in heaven, but, to \nwhat extent, at the present time we know not. \nEven on earth, we find that there can be a \ngreat expansion of mind, and an immense in- \ncrease of knowledge, within the space of only \na few years. See Sir Isaac Newton, when a \n\n\n\nSECOND SERIES. \n\n\n\n353 \n\n\n\nlittle child in his mother\'s lap, pointing to the \nstars, and looking upon them only as little \nspangles; and see the same person, some forty \nor fifty years after, then a man, a great philo- \nsopher, with spy-glass in hand, measuring the \nempire of the great God, and telling us that \nthose twinkling lights in the, firmament, once \nsupposed to be no more than little spangles, \nare so many brilliant suns, mighty globes, \neach a million times larger than the world \nwhich we inhabit, and rolling with a speed \nfar beyond that of the fleetest cannon-ball, or \nswiftest whirlwind. "What an expansion of \nmind, what an increase of knowledge, within \na few years on earth, and this, too, with such \npoor helps as we have in this world ! What \nthen must be the expansion of mind, and \nenlargement of knowledge in heaven, amid the \nlong roll of mighty ages, and with such in- \nstructors as we shall there have ! There is a \nvery remarkable passage found in the thir- \nteenth chapter of Paul\'s first epistle to the \nCorinthians. In the very chapter in which he \nsays, " Now we see through a glass, darkly, \nbut then, face to face ; now I know in part, \nbut then shall I know even as also I am \nknown;" in that very chapter, w T e find these \nwords, " Whether there be tongues, they shall \ncease; whether there be knowledge, it shall \nvanish away." This seems strange, but the \n30* \n\n\n\n354 \n\n\n\nREVIVAL SERMONS. \n\n\n\nidea is this : \xe2\x80\x94 As the stars fade away at the \nrising of the sun,. their feeble rays being swal- \nlowed up and lost in the effulgent splendours of \nthe bright and burning sun, even so, the know- \nledge which we have on earth shall dwindle \ninto insignificance, into nothing, when com- \npared with the infinitely greater knowledge \nwhich we shall have in yonder world of daz- \nling light and glory ! O heaven, sweet heaven ! \nThere we shall have all light, and no shadows; \nall day, and no night ! Yes ; this is the testi- \nmony of the angel, given to John in the Isle of \nPatmos \xe2\x80\x94 "And there shall be no night there." \nWhat new views we shall have of the gran- \ndeur of God, and the glories of his divine per- \nfections! What new discoveries of the im- \nmensity of his empire, and the wisdom of his \nadministration ! And, with regard to the won- \nders of Redemption, what new, what delight- \nful, what overwhelming views we shall have of \nthem ! Then we shall understand the full \nmeaning of that heavenly song, sung by those \nwho stand upon a sea of glass, mingled with \nfire : " Great and marvellous are thy works, \nLord, God, Almighty ! just and true are thy \nways, thou King of saints." Ah! my bre- \nthren, we know that our knowledge in heaven \nwill be greatly increased ; but we can now \nform no more idea of the exceeding greatness \nof our knowledge in heaven, than the prattling \n\n\n\nSECOND SERIES. \n\n\n\n355 \n\n\n\nchild can have of the knowledge of the great- \nest and wisest man who ever lived on earth. \nOne thing, however, we know, that one scene \nof brightness will yield to another scene of \ngreater brightness; light will be cased in light, \nand glory casketed in glory ! And as the eagle, \nin her upward flight, soars away, far away \nfrom earth, as if she would revel amongst the \nstars, and light upon the chariot of the sun, \nso the ransomed soul, on wings sublime, shall \nrise, and with archangels shall expatiate amid \nthe bright splendours which for ever play \naround the eternal throne! " Beloved, now \nare we the sons of God, and it doth not appear \nwhat we shall be," neither in point of dignity, \nnor knowledge, and, I may add \xe2\x80\x94 nor joy ! \nAccording to Scripture, the joys of heaven are \nexceeding great, they are unspeakable. "In \nthy presence," says the psalmist, " there is \nfulness of joy; at thy right hand there are \npleasures for evermore." Think of God, \nwhat a glorious Being he is, and how sweet to \nshare in his smiles, and for ever to bathe be- \nneath the unclouded glories of his counte- \nnance ! Think of our blessed Saviour, and the \njoy of seeing him as he is in glory, surrounded \nby saints and angels, who in notes of sweetest \nharmony are for ever hymning his praise! \nAnd, to crown this joy, our text says, " we shall \nbe like him, for we shall see him as he is." \n\n\n\n356 \n\n\n\nREVIVAL SERMONS. \n\n\n\nThe vision of the Redeemer will not only be \nbeatific, it will be transforming; and then shall \nbe brought to pass what is written in the \noracles of divine truth, "we all, with open \nface, beholding as in a glass the glory of the \nLord, are changed into the same image, from \nglory to glory, as by the spirit of the Lord!" \nO ! to bear the image of him whom we love, and \nall the angels love ! to bear the image of him \nwho is the brightness of his Father\'s glory, and \nthe express image of his person! Who can con- \nceive of the joy, the rapturous joy which this will \ninspire ! If this were all, it might truly be said, \nwe know not what we shall be in the matter of \njoy. Next comes the society of the blessed ! \nO ! to think of mingling with angels, pure an- \ngels, being made as angels ourselves ! and then \nto have, as our companions in bliss, the whole \ncompany of the redeemed \xe2\x80\x94 the patriarchs, \nthe prophets, the apostles, the martyrs ! How \ndelightful to see and converse with Abel, the \nfirst of the human family who ever entered \nthe portals of heaven! And Enoch, the \nseventh from Adam, who was translated, that \nhe should not see death, having before his \ntranslation this testimony, that he pleased \nGod ! How delightful also, to see and con- \nverse with Noah, who with his family was \nsaved in the ark, when the waters of the \ndeluge passed over the whole earth! And \n\n\n\nSECOND SERIES. \n\n\n\n357 \n\n\n\nthere too, we will meet Abraham, the father of \nthe faithful; and Isaac the child of promise; \nand Jacob, the venerable patriarch, who, dying, \nleaned upon the top of his staff, and spake so \nsweetly of Shiloh who was to come, saying, " I \nwait for thy salvation, O Lord!" And there \nis Moses the saint of God, by whom the Law \nwas given in Sinai\'s awful mount; and Joshua \nthe son of Nun, who had the honour of lead- \ning the tribes of Israel into the promised land. \nBut the time would fail me to tell you of \nSamuel the prophet, and David the sweet \nsinger of Israel ; and Isaiah whose visions of \nthe Messiah were so clear; and of John the \nBaptist, who was sent to prepare the way of \nthe Lord. And there is Peter too, the ardent \none ; and John, who leaned upon his Master\'s \nbosom at the pascal feast ; and Paul, who was \nso miraculously converted on his way to Da- \nmascus; and Stephen, whose face did shine as \nthe face of an angel, and who had the honour \nof leading on the noble army of martyrs \nunder the New Testament dispensation. \n\nAnd will it not be joyous to meet in glory \nthe unnumbered millions of every age, of \nwhom we have never heard; and our own \nbeloved friends and acquaintances, too, with \nwhom, in the sanctuary, in the social prayer- \nmeeting, and around the domestic altar, we \nmingled our prayers and songs of praise ! And, \nwhat say you of the joy of meeting and greet- \n\n\n\n358 \n\n\n\nREVIVAL SERMONS. \n\n\n\ning that sainted mother, who led you in tender \nlife to the throne of the heavenly grace, and \nwho, dying, charged you to meet her in hea- \nven! O the sweet joys of heaven, and the \nfulness thereof! But why enlarge ? I might \nmention the sweet music, the loud and har- \nmonious songs of the heavenly world, as a \nsource of joy, and the boundless increase of \nknowledge : in short, I might mention as the \nsum of all, the absence of all evil and the pos- \nsession of all good, and the stamp of immortal- \nity given to each and every source of joy ! \nBut, it is enough to say, with Paul, eye hath \nnot seen, ear hath not heard, nor have entered \ninto the heart of man, what things God hath \nprepared for those that love him. " Beloved, \nnow are we the sons of God, and it doth not \nyet appear what we shall be : but we know \nthat, when he shall appear, we shall be like \nhim; for we shall see him as he is*\' \n\n"A hope so much divine, \n\nMay trials well endure; \nMay purge our souls from sense and sin ; \n\nAs Christ the Lord is pure. \nIf, in my Father\'s love ; \n\nI share a filial part, \nSend down thy Spirit, like a dove, \n\nTo rest upon my heart. \nWe would no longer lie \n\nLike slaves beneath the throne ; \nOur faith shall, Abba, Father, cry ; \n\nAnd thou, the kindred own." \n\n\n\nSECOND SERIES. 359 \n\n\n\nSERMON XIV. \n\nTHE DANGER OF PROCRASTINATION. \n\nAnd he said, To-morrow. \xe2\x80\x94 Exodus viii. 10. \n\nCommissioned by the God of heaven, Moses \nand Aaron went in unto Pharaoh and demand- \ned the release of the children of Israel ; threat- \nening, in case of disobedience, that tremendous \nplagues should come upon the land. Pharaoh \ndisobeyed; and, accordingly, these plagues \ncame in rapid and awful succession. It was \nwhilst one of these plagues was upon the land, \n(the plague of frogs,) that the monarch of \nEgypt sent for Moses and Aaron, and said, \nEntreat the Lord for me, that he would take \naway the frogs. And Moses said, "When \nshall I entreat for thee?" "And he said, To- \nmorrow." Is not this strange? One would \nthink that Pharaoh would have said \xe2\x80\x94 Moses, \nwhat a question this is! You see with your \nown eyes, what an evil case I am in. Do you \nsuppose that I can be willing to remain in this \ncase another day, or even another hour ? Do \nyou ask, when you shall pray for me ? Why, \nof course, the sooner the better \xe2\x80\x94 this day, \nthis hour, this moment. \xe2\x80\x94 But, no : he said, \n"To-morrow!" Is this strange? It certainly \nis. But I am strongly inclined to think, that \n\n\n\n860 \n\n\n\nREVIVAL SERMONS. \n\n\n\nthis incident was recorded to present, in a fig- \ntire, a case very common, and which is really far \nmore strange : I mean the case of the sinner, \nwho puts off to some future period the great \nwork of securing his soul\'s salvation. In \nspeaking from the words of our text, I purpose \nto notice several points of resemblance be- \ntween Pharaoh and the impenitent sinner. \nAnd, I must say, I do think that the points of \nresemblance are very exact. \n\nI. Both are in an evil case. \xe2\x80\x94 Pharaoh was \ncertainly in an evil case, for God was dealing \nwith him, and the judgments of heaven were \nupon himself, and upon his land. The mon- \narch of Egypt felt that he was in an evil case. \nHe must have felt it, and that very sensibly, \nor, verily, he had never sent for Moses and \nAaron, and entreated them to pray for him. \nWhat ! a proud man, a haughty king, beg the \npeople of God to pray for him! This is con- \nvincing proof that Pharaoh believed himself in \nan evil case. And, I ask, what is the case, or \ncondition of the sinner? According to the re- \npresentation of the Scriptures, he is in the \nopen field of ruin. His pious friends have \ncome to Him, who is declared to be a hiding- \nplace from the wind, and a covert from the \ntempest; but, alas! the impenitent sinner has \nno such hiding-place \xe2\x80\x94 he is still in the open \nfield of ruin, and what, though he may not see \n\n\n\nSECOND SERIES. \n\n\n\n361 \n\n\n\nthe lightnings flash, nor hear the thunders \nroll, the storm is coming; and when it comes, \nit will be far worse than that which smote \nman and beast in the land of Egypt. Ex- \nposed every hour to be caught up in the whirl- \nwind of divine wrath, and to the peltings of a \nstorm which shall have no end, surely the sin- \nner is an evil case. O how evil! \n\nAgain: According to the Scriptures, the \nimpenitent sinner is in the broad road which \nleads to death, whilst his pious friends are in \nthe narrow path which leads to life. Observe, \nthis is the representation of the Saviour him- \nself \xe2\x80\x94 his language is very striking \xe2\x80\x94 listen to it: \n" Enter ye in at the straight gate ; for wide is \nthe gate, and broad is the way, that leadeth to \ndestruction, and many there be which go in \nthereat. Because, straight is the gate, and nar- \nrow is the way, which leadeth unto life, and \nfew there be that find it." The Saviour here, \nit will be seen, represents the whole human \nfamily as journeying to another and eternal \nworld ; but not all journeying in the same way, \nnor all likely to arrive at the same end. See \nthe great mass in the broad way ! The smaller \nnumber in the narrow path. And whither are \nthe broad-road travellers going ? To life ? To \nheaven ? Alas ! no : but to destruction ! \xe2\x80\x94 that \nis, to the realms of darkness and despair ! O \nsee the broad-road travellers\xe2\x80\x94 they are hurry- \n31 \n\n\n\n362 \n\n\n\nREVIVAL SERMONS. \n\n\n\ning on! Every moment drawing nearer and \nstill nearer to the world of woe \xe2\x80\x94 the gulf of \neverlasting ruin ! With solemnity, I call God \nto record upon my soul, that I would not be in \nthat broad road one hour for a thousand \nworlds! Sinner! remember, you are in the \nbroad road! And can you tell me, how far off \nis your journey\'s end? See, your mother, \nperchance, is in the other way, the narrow \nway, which leads to life. She beckons you to \njoin her. She weeps: she prays for you! O \nbe persuaded \xe2\x80\x94 leave the broad road \xe2\x80\x94 enter in \nat the straight gate. This is the injunction of \nthe Saviour himself. If you remain where \nyou are, I tell you the truth in Christ, I lie \nnot, like Pharaoh, you are in an evil case. \n\nAgain : According to the Scriptures, the \nsinner is condemned already, and the wrath of \nGod abideth upon him. Observe, it is not \nsaid that he is in danger of being condemned ; \nbut is condemned already. This is the very \nlanguage of the Saviour, and how awfully does \nit set forth the condition of the sinner ! Did \nyou ever see a prisoner upon whom the sen- \ntence of death had been pronounced? Did \nyou think him to be in an evil case ? Well, he \nwas. But the sinner is under sentence of \ndeath of a more awful kind, even the death of \nthe soul. It is even so. The sentence which \ndooms him to everlasting death, has already \n\n\n\nSECOND SERIES. \n\n\n\n363 \n\n\n\npassed upon him ; and if that sentence is not \nreversed, the pangs of the second death will \nassuredly seize upon him. But what adds a \nnew ingredient of terror, is this, the wrath of \nGod abideth upon him, hangs over him as \nthe axe of the executioner, or thunderbolt of \nheaven, which may fall upon him at any \nmoment. Suppose, walking at the foot of a \nlofty mountain, you should look up and see, \nhanging just over your head, a projected rock, \nquivering, and ready to fall upon you ; would \nnot this fill you with terror ? but what is that \nquivering rock to the wrath of God ? O that \nthe sinner could but know his true condition ! \nHow unspeakably evil it is ! methinks, the cry \nof the Philippian jailor would soon be his cry; \n" O sirs, what must I do to be saved ?" Once \nmore : \n\nThe sinner is on the left hand of his Judge ; \nhis pious friends are on the right : hear what \nthe Saviour says, in relation to this matter. In \nportraying the scenes of the last great day, \nhe utters this language, " When the Son of \nman shall come in his glory, with all his holy \nangels with him; then shall he sit upon the \nthrone of his glory, and before him shall be \ngathered all nations, and he shall separate \nthem, one from another, as a shepherd di- \nvideth the sheep from the goats. He shall \nplace the sheep upon his right hand, and the \n\n\n\n364 \n\n\n\nREVIVAL SERMONS. \n\n\n\ngoats upon the left. Then shall he say to \nthose upon the right hand, Come, ye blessed of \nmy Father, inherit the kingdom prepared for \nyou from the foundation of the world. And \nthen shall he say to those upon the left hand, \nDepart from me, ye cursed, into everlasting \nfire, prepared for the devil and his angels," \nO, fearful condition of those upon the left \nhand! Sinner, did you know it, you are \nupon the left hand this moment; and if the \nangel of death should now touch you, you are \nlinked to the left hand, to await that fearful \nsentence \xe2\x80\x94 Depart! Is not this an evil case to \nbe in ? How can you consent to remain in it ? \nHow can you consent to die in it? But you \nare ready to say \xe2\x80\x94 O sir, I know that the un- \nconverted sinner is in an evil case, and I know \nthat I am one ; but, I do not intend to remain \nin this condition, certainly I do not intend to \ndie in it. I hope to be converted, I intend to \nbe. This leads me to notice, \n\nII. The second point of resemblance be- \ntween Pharaoh and the impenitent sinner. \nBoth indulge in a spirit of procrastination. \nPharaoh said, "To-morrow," and so says \nevery sinner. Yes, I think I may say every \nsinner. Certainly, every one who believes in \nthe great truths of the Christian religion, and \nespecially in the necessity of conversion. No \nman intends to be damned, although many in \n\n\n\nSECOND SERIES. \n\n\n\n365 \n\n\n\ntheir professions say that they will be damned, \nand will even swear to it! Can a man in his \nsenses deliberately resolve to rush into a fiery \nfurnace, or leap down a precipice; no more \ncan any man deliberately make up his mind \nto go to the world of w^oe. Oh ! no. He in- \ntends to go to heaven; and if conversion is \nnecessary, he intends to be converted too. It \nis this hope of conversion at some future day \nthat keeps him quiet. " If I had thought, \ntwenty years ago," said a certain statesman, \n" that I w r ould be called to die, without being \nprepared, I would have been a wretched man." \nThis is just exactly the state of the case, with \none, and may I not say, with all ! The work \nof repentance is certainly to be done ; but it is \nalways at some future period \xe2\x80\x94 u To-morrow!" \nSo it was with Felix, who under Paul\'s \npreaching, trembled, but said, " Go thy w r ay \nfor this time, when I have a convenient sea- \nson I will call for thee." Ah ! so it is with \nthousands and tens of thousands, at the pres- \nent day. This spirit of procrastination is \ndeeply seated in the human bosom ; and \ndoubtless, there are many within these walls \nat this very moment, who are not yet con- \nverted, but who intend to be, before they die. \nThey are now saying To-morrow, and they \nhave been saying To-morrow, for lo ! these \nmany years. See this young man yet in his \n31* \n\n\n\n366 \n\n\n\nREVIVAL SERMONS. \n\n\n\nsins; does he not know that he must repent, \nor perish ? Yes, his mother taught him this \na long time ago. Has he repented? He has \nnot shed one penitential tear ! Well, has he \nreconciled himself to the idea of perishing \nforever? Certainly not. He intends to re- \npent! When? to-day? No, it is not con- \nvenient now. There are some wordly plea- \nsures which he wishes first to enjoy. But he \nfully intends to repent. When? And he says, \n"To-morrow!" See that young lady, who is one \nof the gayest of the gay, who will even trifle \nin the house of God ; has she chosen Mary\'s \npart? She has the frankness and the candour \nto admit that she has not. Does she not know \nthat she must have Mary\'s part, or she cannot \nhave Mary\'s heaven? Certainly, she knows \nit. This is one of the lessons her mother \ntaught her in the nursery. Well, is she will- \ning never to have Mary\'s heaven? By no \nmeans; the bare idea of her never getting to \nheaven would spoil all her joys, would make \nher miserable ! To be sure, she has not \nchosen Mary\'s part yet, but she intends to do \nit! When? \xe2\x80\x94 and she says, " To-morrow !" \nSee that man of business, wholly immersed in \nthe things of this world. He has great forecast \nwith regard to the things of time, but none \nwith regard to the things of eternity. He \nmakes no preparation to meet his God. Is not \n\n\n\nSECOND SERIES. \n\n\n\n367 \n\n\n\nsome preparation necessary? He admits it, \nand purposes to attend to this matter, all in \ngood time. When? At some future period. \nAnd he says, " To-morrow." See, too, those who \nare openly wicked ; who are intemperate, who \nare profane, who are fraudulent, who are licen- \ntious, who indulge themselves in every form \nof vice and iniquity. Do they not know that \nthey which do such things shall not inherit the \nkingdom of God ! Yes, they were taught this \ndoctrine in the Sabbath-school, many years \nsince, and they intend to reform. When ? \xe2\x80\x94 and \nthey say, " To-morrow ?" And, O, sad to think \nupon, there goes a grey-headed sinner; the \nsnows of fifty, sixty, seventy winters have \nbeen bleaching his locks, and his heart has \nnever yet felt the sweet influence of a Saviour\'s \nlove! Does he not know that he must set out \nfor heaven, or, in the very nature of the case \nhe cannot expect to reach that happy world? \nCertainly he knows it, for he has heard many \na sermon, and has occasionally, and particu- \nlarly in times of affliction, read his Bible. \nHas he set out for heaven ? He has not taken \none single solitary step! But he purposes to \nset out. When ? " O, at some future period." \nAnd even this grey-headed sinner says, " To- \nmorrow!" Persons in health too, I have seen \nputting off seeking the salvation of their \nsouls, until they got sick; and when they were \n\n\n\n368 \n\n\n\nREVIVAL SERMONS. \n\n\n\nlaid upon a bed of disease, they were in too \nmuch pain to attend to the matter, and they \nput it off until they got well again; and some \npersons even under awakening influences, post- \npone the act of submission to Christ. They \nhope to be able to do something meritorious, \nand be better prepared to close in with the \noffers of salvation. When? And lo ! even the \nawakened sinner too frequently says, "To- \nmorrow!" O this spirit of procrastination! \nHow common! It has proved the ruin of \nmillions, and yet it is perhaps as common now \nas it ever was. Alas that it should be so! \nBut there is another point of resemblance : \n\nIII. Both Pharaoh and the impenitent sin- \nner have some reasons for saying "to-morrow," \nbut the reasons are not good. The monarch of \nEgypt said to-morrow, hoping, perhaps, that \nhis magicians might be able to remove the \nfrogs, or that they might pass away themselves \nbefore the time fixed ; and then, no thanks to \nMoses, or the God whom he served. No mat- \nter what his reasons were, we are quite sure \nthey were not good. Even so, the sinner who \nputs off seeking the salvation of his soul, \ndoubtless, has some reasons for doing so, but, \nassuredly his reasons are not good. Some tell \nus that they have not time to attend to such \nmatters. The Saviour knew very well the va- \nried engagements of human life. And yet his \n\n\n\nSECOND SERIES. \n\n\n\n3(39 \n\n\n\ncommand to every individual is this, u Seek ye \nfirst the kingdom of God and his righteous- \nness;" that is, seek this as an object of the first \nimportance, and in the first place; and that \nwe should permit nothing whatever to have \nthe priority over this, a remarkable case is left \nupon record. And one said to our Saviour, \nMaster, I will follow thee whithersoever thou \ngoest, but suffer me first to bid them farewell \nthat are in my house. This indulgence was \nnot granted. Another case, yet more remark- \nable, is this \xe2\x80\x94 Master, I will follow thee, \nsaid another, but " suffer me first to go and \nbury my father." Is there any duty more sa- \ncred than the performing of the funeral obse- \nquies for a dead parent? Surely the Saviour \nwill grant this request. No; he did not! \n"Let the dead bury their dead," said he, but \ngo thou and preach the gospel; and as piety \nis a prerequisite to the work of the ministry, \nwe see plainly that the Saviour meant to be \ntaken literally when he said, " Seek ye first the \nkingdom of God, and his righteousness." Let \nno one then say, that he has not time to seek \nthe salvation of his soul. In no case can this \nreason be admitted as a good one. " But, it \nmay be," another procrastinating sinner will \nsay, " professors of religion are no better than \nothers." In reply to this, we may remind you \nof the language of the apostle \xe2\x80\x94 "And what \n\n\n\n370 \n\n\n\nREVIVAL SERMONS. \n\n\n\nhast thou to do to judge another man\'s ser- \nvant?" But the words of the Saviour must \nsilence every sinner for ever : " Except ye re- \npent, ye shall all likewise perish." But the \nsinner may urge that he can do nothing. Let \nhim lay his hand upon his heart, and say, if \nhe can, that he has done everything that he \ncould, but he must wait God\'s time ! Is this \nit? Be it so; the present is God\'s time, as it \nis written, " Behold, now is the accepted time. \nBehold, now is the day of salvation." "To- \nday, if ye will hear his voice, harden not your \nheart," "But," again replies the sinner, "there \nare so many denominations." And is the sin- \nner such a sectarian as to believe that we \nmust belong to some certain church, or we \ncannot be saved ? He believes no such thing ; \nand therefore this excuse will not stand. Still \nwishing to justify himself, he may say, "I \nhave time enough yet." "Friend," I would \nsay, "how much time have you? Did you \nnever hear of any one suddenly called away ? \nAnd who knows, but you may furnish the \nnext example?" But you say, your heart is so \nhard. And is there not a bath of blood divine \nwhich can melt the flint away ? Thank God ! \nthere is balm in Gilead; there is a Physician \nthere ; aye, there is not a want in the sinner \nbut there is a corresponding fulness in the \nblessed Redeemer; for it pleased the Father \n\n\n\nSECOND SERIES. \n\n\n\n371 \n\n\n\nthat in him should all fulness dwell. But, it \nmay be, the sinner says, he is not fit to come to \nChrist, yet his conscience tells him that he is a \ngreat sinner. \n\n"Let not conscience make you linger. \nNor of fitness fondly dream ; \nAll the fitness he requireth \nIs to feel your need of him; \n\nThis he gives you, \n; Tis the Spirit\'s rising beam." \n\nThe excuses which the sinner offers for pro- \ncrastinating are many. Their name is " le- \ngion," but not one is good \xe2\x80\x94 not one will an- \nswer on a dying bed, nor amid the solemnities \nof the last great day ! I repeat it, then ; both \nPharaoh and the impenitent sinner have rea- \nsons for saying " to-morrow;" but, in neither \ncase, are the reasons good. This point of re- \nsemblance, then, is very exact; but there is yet \nanother point of resemblance, and quite as ex- \nact as any yet mentioned. It is this : \n\nIV. Notwithstanding all disguises, the true \nreason for saying to-morrow is perfectly mani- \nfest in each case. Pharaoh said to-morrow, \nbecause he did not choose to let the children of \nIsrael go. He wished to retain his grasp upon \nthem as long as possible, and as his release of \nthe children of Israel must be simultaneous \nwith the removal of the plague, he wished a lit- \ntle more time to think upon the subject. Pre- \n\n\n\n872 \n\n\n\nREVIVAL SERMONS. \n\n\n\ncisely so it is with the sinner. He loves his \nsins, and he wishes to hold to them as Ions: \nas he can ; particularly certain sins, which are \npeculiarly dear to him, and to part with which \nwould be almost like parting soul and body \nasunder. This one is wedded to gold; another \nloves the world with an inordinate affection; \na third is not willing to give up the privi- \nlege of resenting injuries; and another has no \ntaste or relish for certain acts of self-denial; \nwhilst a fourth has contracted a certain evil \nhabit, which he finds it almost impossible to \nbreak. See the profane man; the intemperate \nman; the licentious man ; the fraudulent man; \nthe revengeful man ; and see, too, the crowd of \nball-loving, theatre- going, horse-racing, Sab- \nbath-breaking sinners. These all "roll their \nsins as a sweet morsel under their tongues." \nThey would rather part with almost anything \nin the world than with their favourite indul- \ngences. Indeed, I have known some like \nEsau, who, for one morsel of meat, sold his \nbirth- right, and you know how, that after- \nwards, when he would have inherited the bless- \ning, he was rejected, for he found no place for \nrepentance, though he sought it, carefully, with \ntears. Yes, sinners are sometimes awakened \nunder the preaching of the word, or, by some \nremarkable providence they are alarmed; their \nconsciences smitten, they are ready to take up \n\n\n\nSECOND SERIES. 373 \n\nthe pentecostal cry, Men and brethren, what \nmust we do? and, when told that they must \nbreak off their sins by repentance, and their \niniquities by turning unto the Lord, they \nstruggle, they hold back, they would like to \ncompromise matters : and when told that they \nmust give up every sin, crucify every lust, \nand must part with every idol, they think that \nthe Bible exacts too much: and when we urge \nthem to come to the point without any further \ndelay, they are ready to say, and frequently \ndo say, I do not like to be pressed in this way; \nI must have a little more time to think on the \nsubject. Ah! my brethren, it is even so. The \nsinner loves sin; he wishes to indulge in it as \nlong as he can ; and, therefore, he says, " to-mor- \nrow !" Surely, all the points of resemblance be- \ntween Pharaoh and the sinner are most exact; \nand, I would ask, is there not much reason to \nfear that the end of the one, and the end of the \nother will be substantially the same? Pharaoh \nwas hardened; and is not the procrastinating \nsinner in danger of being hardened? " My \nSpirit," says God, "shall not always strive \nwith man." And the apostle tells us of some \nwho were given over to a hard heart, and a re- \nprobate mind; aye, and I have myself seen \nsome whose hearts seemed to be as rock, and \nas adamant! \xe2\x80\x94 yea, past feeling and past hope! \nO, fearful state of the sinner, when the Spi- \n32 \n\n\n\n374 \n\n\n\nREVIVAL SERMONS. \n\n\n\nrit, grieved, departs to return no more! Can \nthere be any condition on earth worse than \nthis? Let me be poor; let me be a bondman ; \nlet me be a beggar; but, O my gracious God, \nlet me not be a hardened sinner! O, cast me \nnot away from thy presence, neither take thine \nHoly Spirit from me! But, another remark \nthat I would make is this : Pharaoh was cut \noff in the midst of his sins, and so it mav be \nwith every procrastinating sinner in this as- \nsembly. How awful is the thought ! \n\nLet me close with a parable : There was in \na certain place a faithful pastor, who was \nmuch blessed in his labours of love. He had ? \nhowever, a neighbour, with whom he often \nconversed, and for whom he often prayed. \nThis neighbour had some fine traits of cha- \nracter. He was a moral man, and seemed to \nbe " not far from the kingdom of God." At \ntimes, he was much wrought upon, under \npreaching ; and more than once he was ready \nto say to his pastor, " Almost thou persuadest \nme to be a Christian." Indeed, on one occa- \nsion, like Felix, he trembled, but like the \nsame Felix, he by his actions said, "Go thy \nway for this time, when I have a convenient \nseason I will call for thee." Yes, with him it \nw r as always u To-morrow, to-morrow." One \nday the minister heard that his neighbour was \nsick, very sick. What if he dies in his pre- \n\n\n\nSECOND SERIES. \n\n\n\n375 \n\n\n\nsent state, thought the minister: he is an \namiable man, a generous man; in many points \nof character a most excellent man, but, by his \nown confession, he is no Christian. Has he \nnever felt the power of God\'s converting \ngrace upon his soul \xe2\x80\x94 suppose he should die \nin his present condition ! I must go and see \nhim. Accordingly, taking his hat and cane, \nhe called to see him. He knocked at the door; \na servant opened it. "How is your master?" \n"Very sick, sir; please to walk in." The \nminister, led by the servant, entered the \nchamber. The curtains were down, and the \nroom was darkened, and on the bed there lay \nhis neighbour, scorched by a raging fever. \nTaking him kindly by the hand, "How do \nyou find yourself this morning?" said the \nminister. " Very sick, sir," replied the neigh- \nbour. After a while the minister in a subdued \ntone of voice, said: "Do you think, my dear \nsir, that you have made your peace with \nGod? Should God see proper now to take \nyou away, are you ready to go?" "O Sir," \nsaid the sick man, interrupting him, " I am in \nagony ! Please to excuse me. O my head ! \nmy head ! I cannot talk to you now. Please \nto call again !" " When shall I call?\'? " To- \nmorrow," said the sick man. The faithful \nman of God burst into tears, and retired. The \nnext day he called again. The knocker was \n\n\n\n376 \n\n\n\nREVIVAL SERMONS. \n\n\n\nmuffled; a bad sign. Knocking gently at the \ndoor, the servant opened it. " How is your \nmaster?" "No better, sir; please to walk \nin." The minister entered the chamber, and \nthere was his neighbour, still upon a bed \nof sickness. "My dear neighbour," said \nthe minister, "how are you this morning?" \nThere was no response ! The man was de- \nlirious now, and spoke in broken sentences, \nincoherently. The minister, leaning upon \nthe top of his cane, looked at his neighbour, \nand the silent tear trickled down his cheek. \nHe was about to rise up and go away, but the \nwife of the sick man exclaimed, " O my dear \npastor, won\'t you pray for my husband!" \nThe prayer was offered, and the minister \ntaking the hand of his neighbour, said, "my \ndear friend, good-bye." Still there was no \nresponse. Alas ! the sick man knew not that \nhis wife was weeping at his bed-side, and that \nhis pastor had been praying for him. As the \nman of God was retiring, the affectionate wife \nfollowed him to the door, and in parting said, \n" My dear pastor, I am in great affliction, \nwill you be so kind as to call again?" " Mad- \nam," said he, " when do you think I had better \ncall?" And she said, "To-morrow!" O that \nto-morrow, that to-morrow ! The associations \nwere more than he could bear; and the man \nof God went weeping all the way returning to \n\n\n\nSECOND SERIES. 377 \n\nhis home. The next morning he called again; \nthe knocker was still muffled. He tapped \ngently at the door. The servant opened. \n"How is your master?" "He is said to be \nworse, sir." "I would like to see him." \n"You can\'t sir! The doctor has just left, \nand he has given the strictest orders that \nnobody should enter the room but those who \nare waiting upon him. But here is my \nmistress."\xe2\x80\x94 " Madam ! how is your husband ?" \n"O! my dear pastor," replied she, bursting \ninto tears, " he is worse \xe2\x80\x94 I fear much worse !" \n" I would like to see your husband, madam, a \nfew moments." " I would be glad to have \nyou see him too," replied the afflicted woman, \n" but our physician says, that the crisis is \ncome, and that the slightest excitement may \nprove fatal ; but the doctor said, that if his \npatient revived, he might be able to see you \nto-morrow !" Having received a message, \nabout the going down of the sun, that his \nneighbour w T as still in a critical state, and too \nw r eak to be seen, the minister could hardly \nsleep that night, so anxious was he about \nthe salvation of his neighbour. The next \nmorning, taking his hat and cane, he went \nearly, to make at least some inquiry. Tap- \nping again, gently, at the door, the servant \nopened. "How is your master?" was the \nanxious inquiry. " O sir," replied the servant, \n32* \n\n\n\n878 \n\n\n\nREVIVAL SERMONS. \n\n\n\n"he is dead!" "Dead! 77 exclaimed the min- \nister\xe2\x80\x94" Dead! 77 " Yes sir, he died this morn- \ning, at 4 o 7 clock. 77 " God have mercy\' 7 \xe2\x80\x94 the \nminister was about to say, but it flashed upon \nhim, it is too late now ! Dear procrastinating \nsinner ! It is enough \xe2\x80\x94 I beseech you, do not say \nto-morrow any more! To-morrow! It may \nbe too late for ever! To-morrow\'s sun may \nshine upon your grave! And O, remember \nthat departed spirits return to earth no more ! \nOnce lost, you are lost for ever ! "Be wise to- \nday, \'tis madness to defer." \n\nHasten, sinner, to be wise, \n\nAnd stay not for to-morrow\'s sun; \n\nThe longer Wisdom you despise, \nThe harder is she to be won. \n\n! hasten mercy to implore, \n\nAnd stay not for to-morrow\'s sun; \n\nFor fear thy season should be o\'er \nBefore this evening\'s course be run. \n\nHasten, sinner, to return, \n\nAnd stay not for to-morrow\'s sun; \n\nFor fear thy lamp should fail to burn \nBefore the needful work is done. \n\nHasten, sinner, to be blest, \n\nAnd stay not for to-morrow\'s sun; \n\nFor fear the curse should thee arrest, \nBefore the morrow is begun. \n\n\n\nAPPENDIX. \n\n\n\nINTERESTING RECOLLECTIONS. \n\n1. A Strange Thing. \xe2\x80\x94 \xc2\xab Thus far shalt thou go, and no farther." \n\nSome years since, I held a protracted meeting in a certain town in \nGeorgia. Amongst others who professed conversion, were some three \nor four men, who had been esteemed infidels. Upon the close of the \nmeeting. I went to another town some thirty miles distant, and \npreached one sermon, at night. There was present, in a remote part \nof the house, a man of \xc2\xab three-score and ten," who was outrageously \nwicked, and an open and avowed infidel. He had around him several \nyoung men, whom he endeavoured to amuse, in order to divert their \nattention from what was said in preaching. Near him, however, was \na stranger, a pious man, who was very much annoyed by his light and \ntrifling remarks. When the services of the evening closed, this hoary- \nheaded sinner, it seems, held, for the amusement of the young men, a \nkind of mock prayer -meeting ! After which, he had the effrontery to \ncome to the house where the pious stranger and myself lodged. In \nthe family circle, the impious conduct of the gray-headed sinner had \nbeen the subject of our conversation ; and the " stranger" was then \nrequested to lead in the family devotions of the evening. He had \ntaken his seat by a stand near the inner door, and was reading a por- \ntion of Scripture, when a knock was heard at the outer door. The \ngentleman of the house rose up, and opened the door; when who \nshould come in but Mr. H., the old scorner ! He was pointed to a \nseat near the door, and sat down. I was very desirous that the brother \nwho was about to lead in prayer should know who had come in ; for I \nsuspected that there would be some reference to him in the prayer ; \nbut no; his feelings were too much wrought upon to notice anything \nof the kind. When the chapter was read, we all kneeled down ; and \nin a little time our brother was praying, with great earnestness, for \nthe young men who had been at preaching that evening. Now, thinks \n\n\n\n380 \n\n\n\nAPPENDIX \n\n\n\nI to myself, he will certainly notice the old man; what a pity he does \nnot know that he is in the room. Well, sure enough, after pouring \nout his soul for the young men, the pious stranger added \xe2\x80\x94 " And now, \nO Lord, have mercy upon that old creature" \xe2\x80\x94 and went on to state what \nthat " old creature" had done and said in the church that evening. \nUpon rising from his knees, the brother who had prayed looked around, \nand saw the old man near at hand. He was astonished to be sure; \nbut would not deign to make any apology. The old scorner took a \nhymn-book, and sitting down just opposite the person who had led in \nprayer, begged him to sing one of his "favourite hymns;" and then \ntalked about the recent revival, and the conversion of the infidels \nthere. "They were my disciples," said he; "Mr. Baker has taken \nthem from me, and I think he ought to take the old shepherd now." I \nthought it time to come to the rescue of my friend; and, looking the \nold infidel full in the face, I said, " Sir, do you ever pray 1" Suddenly \nhe seemed struck, as by some invisible power! His eyes became \nglassy ; his tongue was paralyzed ; and, uttering some incoherent \nwords, he rose up and hurried out. I never saw him any more. We \nwere all much astonished, and came to the conclusion, that the hand \nof God was upon him, and that the sentence had gone forth against \nhim, " Thus far shalt thou go, and no farther." \n\n2. Another Strange Thing \xe2\x80\x94 but widely different. \n\nA long time ago, I had as an inmate of my family, a nephew, \nabout fourteen years of age. He was a member of my church, and \nwas supposed to be truly pious. One night, in his usual health, he \nretired to rest. A little after, I heard a groan in his chamber. Seizing \na candle, I rushed in, and saw my nephew throwing himself about in \nthe bed very wildly. I spoke to him, but he gave me no answer. He \nseemed as one much terrified, and trembled exceedingly. " O that \nday !" said he, " that dreadful day !" " Why, my dear nephew," said \nI, " did you think that the judgment-day was come, and you not pre- \npared 1" " O yes, yes !" said he. "It was only a dream," replied I; \n" only a dream, but it is well to be prepared for that day." In a few \nmoments he was composed, and seemed inclined to sleep. I retired, \nbut had not left the room more than ten minutes when I heard another \ngroan proceeding from the same quarter. Seizing a candle, a second \ntime I hastened in, and again found my nephew in a state of great \nexcitement. His eyes were open, but he seemed not to recognize me. \n\n\n\nAPPENDIX. \n\n\n\n381 \n\n\n\nI spoke to him soothingly, but he replied not. Every muscle was in \nmotion. I thought he was going into convulsions. Much alarmed, 1 \nsent for a physician. He came, and administered medicine, which \nappeared to have a tranquillizing influence. All who were present, \n(the doctor, myself, and two young ladies, named Martha and Mary, \nwho at that time had made no profession of religion,) sat down, and \nwatched him. His feelings now completely calmed, he closed his \neyes ; and, leaning his head upon my bosom, he seemed to be sinking \ninto a gentle sleep. For a few minutes all was still, the silence of \nthe grave reigned ; when, all at once, my nephew in pleasing accents \nexclaimed, \xc2\xab Death cannot make our souls afraid !" Having said this, \nall was again " still as the foot of night," when my nephew raised up \nhis head, opened his eyes, and sweetly smiling, exclaimed in thrilling \naccents, \xc2\xab O the glories of heaven ! the glories of heaven ! Delightful ! \nWell\xe2\x80\x94 if I ever saw golden hinges before ! Brother, I am glad to meet \nyou here ! (His brother had died about two months before.) There \nis Paul, and there is Peter ! Well \xe2\x80\x94 let us go and see Stephen now ? \nWell \xe2\x80\x94 if I ever drank such water before ! There is God !" said he ; \nand putting his hands before his face, he bowed down his head, and \nseemed to have the feelings of the adoring seraphim, who veiled their \nfaces and their feet, and cried, in notes responsive to each other, \n" Holy, holy, holy is the Lord of hosts ; the whole earth is full of his \nglory!" He then took away his hands from his face; and, I \nmust say, I never saw human face shine so ! I never saw mortal \neyes sparkle so ! My nephew thought himself in heaven \xe2\x80\x94 within the \nprecincts of eternal day \xe2\x80\x94 sounds seraphic falling upon his ear, and all \nthe glories of the heavenly world on every hand ! Looking around \nhim, as one in perfect admiration, in perfect ecstasy, he exclaimed, \n\xc2\xab Here is everlasting rest ! everlasting rest !" Having said this, he \nlaid his head gently upon my bosom ; and, in every feature of his \ncountenance there was an expression of sweet satisfaction, which no \nwords can describe. In a few moments, he raised up his head, and \ngazing around, as if looking upon objects which seemed to charm his \ninmost soul, he exclaimed, \xc2\xab There is no curse here ! Uncle Daniel \ntold me so !" (He had heard me preach from these words, " And \nthere shall be no more curse.") " O the glories of redemption !" then \nburst from his enraptured lips. This scene lasted about thirty min- \nutes, all present looking on, but saying nothing, when, all at once* \nmy nephew\'s countenance was changed ; a cloud came over hx% \n\n\n\n382 \n\n\n\nAPPENDIX. \n\n\n\nface, his eyes lost their lustre, his features were distorted, and, as \nif seized with some sudden agony, he cried out, "01 can\'t go back ! \nI can\'t go back !" and bursting into tears, he came to himself, and \nasked for water. I gave him. " Must I drink this water now]" said \nhe ; and then turning to the two young ladies, with a look and tone of \nvoice not to be described, he said, " O, Martha, try to get to heaven ! O \nMary, do try to get to heaven !" \xe2\x80\x94 The next morning, he was in his \nusual health, and remembered his dream, or trance, or whatever it \nmight be called, but manifested no disposition to speak about the \nmatter. \n\nI now simply state the case; I know not, to this day, what to think \nof it. No matter, whatever it may be called, and in whatever way \naccounted for, one thing I know, I would not have missed being \npresent for a great deal. It gave me a vivid idea of heaven, and of \nthe sweet surprise and rapture of the soul as it first enters that eternal \nworld of glory. I know not, I say, what to make of it, or how to \naccount for it, but it is so. At any rate, it served to bring up fresh to \nmy recollection the words of Paul: "It is not expedient for me doubt- \nless to glory. I will come to visions and revelations of the Lord. \nI knew a man in Christ, above fourteen years ago, (whether in \nthe body, I cannot tell ; or whether out of the body, I cannot tell : God \nknoweth;) such a one caught up to the third heaven. And I knew \nsuch a man, (whether in the body, or out of the body, I cannot tell: \nGod knoweth;) how that he was caught up into paradise, and heard \nunspeakable words, which it is not lawful for a man to utter." Thank \nGod, there is a heaven! a paradise! a world of eternal glory, and \neternal joy \xe2\x80\x94 there the wicked cease from troubling, and there the weary \nare at rest. No sin there ! no sorrow there ! but God is there! and \nthe angels are there! and the redeemed, all robed in white, are there !\xe2\x80\x94 \nand there is joy, rapturous joy \xe2\x80\x94 yea, the full tide of overflowing and \nnever-ending bliss ! Visions of glory! how ye crowd upon my ad- \nmiring sight! City of the living God! how happy are those who \nwalk thy golden streets ! \n\n" Let heavenly love prepare my soul, \nAnd call her to the skies ; \nWhere years of long salvation roll, \nAnd glory never dies!" \n\n3. An Incident in a destitute place in Georgia. \nHiding as a missionary, in a region of country where the sound of \nthe " church going bell" was never heard, and no ordinances of the \n\n\n\nAPPENDIX. \n\n\n\n383 \n\n\n\nchurch, were, perhaps, ever administered, T called at the gate of a log \ncabin to obtain some refreshment. As I dismounted from my horse, \nthe lady of the house, a mother, ran out to meet me. "Oh! sir," \nsaid she, "ain\'t you a preacher]" On being told that I was \xe2\x80\x94 \xc2\xab I am \nso glad to see you," added she. "And why, Madam!" said I. \n" Why,, sir," replied the good woman, " I have a dear child that has \nnot been baptized; and I wish him to be consecrated to God in the \nordinance of baptism." Upon conversing with her, and finding no \ndifficulty in the way, I proceeded forthwith to the administration of the \nordinance. Having explained its nature, and reminded the mother of \nher duty to do everything in her power to bring the child, even in \nearly life, into the arms of that Saviour who said, "Suffer little children \nto come unto me, and forbid them not, for of such is the kingdom of \nGod," I was about applying the element of water \xe2\x80\x94 " Madam," said \nI, "what is the name of your child!" "What is your name]" \nasked she. " Daniel Baker is my name," said I. " Well," rejoined \nshe, " that is the name of my child." Heaven bless the good woman I \nIt seems she had made a kind of a vow, that if the Lord would only \nsend that way some minister of the gospel, to apply the seal of the \ncovenant to her dear little boy, the child should bear the name of that \nminister, as a memorial of a mother\'s gratitude ! Blessed ordinance! \nPrecious privilege! If the sheep are in the fold, why should not the \nlittle lambs be there also ! \n\n4. Another Incident, in one of the waste places in Virginia. \n\nHaving sent an appointment to preach one sermon in a certain \nplace, on a week day, I rode up at the hour appointed, and was \nastonished to see so many horses hitched all around. As no house \nnear at hand could accommodate the persons assembled, we went into \nthe grove, and had such accommodations as we could get. I preached \na long sermon, and every individual seemed to listen with an eagerness \nwhich I had rarely ever witnessed before. On singing the last hymn, \nI rose, and gave them some parting words. I then pronounced the \nblessing, but was not permitted to go ; and consented to preach another \nsermon, after a short recess. Accordingly, I did preach another ser- \nmon ; and all who were present can bear witness that it was by no \nmeans a short one. After the last hymn was sung, perceiving that \nthere was great solemnity, and that not an individual seemed to be \ninclined to retire, I resumed speaking, and having occupied some \n\n\n\n384 \n\n\n\nAPPENDIX. \n\n\n\ntwenty minutes, I pronounced the blessing, and sat down ; and to my \nsurprise, all followed my example, and took their seats ! I waited for \nthem to retire, but not one seemed at all inclined to go ; they wanted me \nto give them some more last words. I accordingly arose, and addressed \nthem again ; and as my form was now fading upon their sight, and my \nvoice now dying upon their ear, and we might never see each other\'s \nfaces in the flesh any more, I charged them, in the presence of God, \nand his elect angels, to make the care of their souls the one thing \nneedful, and to meet me in heaven ! I sat down again, but still not \nan individual would move ! Hearts were melting, and tears were in \nmany eyes ! They must still have " some more last words." I began \nagain to speak, and had not continued long, when (my face being \nturned to the west) I saw a dark cloud rising. It began to lighten, \nit began to thunder, but none save myself seemed to know that the \nstorm was near. At length, rain drops began to descend. \xc2\xab Friends," \nsaid I, " a storm is at hand ; we had better retire." Then, and not \nuntil then, did they leave their seats in the grove : and one man, Cap- \ntain Wright, coming to me, grasped my hand with much emotion, and, \ntears running down his cheeks, said, " Stranger, for God\'s sake come \nback, or send some one to preach to us the gospel !" Ah ! little do \nthose who have the means of grace in rich abundance, think of the \ncondition of those who are far away, who have silent Sabbaths, and \nno heralds of salvation to preach to them the glorious gospel of the \nblessed God ! \n\n5. A Death-bed Scene. \xe2\x80\x94 " The candle of the wicked shall be \nput out V \n\nMr. R., a very profane and wicked man, lived two years in a \ncertain town in which I resided, and during that period had heard \nme preach only two sermons. At a tavern on a certain Sabbath, \nhe had a difficulty with a ferocious man, who drew a pistol and shot \nhim down ! Mortally wounded, he exclaimed, \xc2\xab Great God, I am a \ndead man ! Send for Mr. Baker 1" When I came, he grasped my \nhand, and exclaimed \xe2\x80\x94 " A dying sinner unprepared !" A few hours \nafter, his sun of life went down behind a dark cloud ! Sinners may \nthink it a light matter to live without God, but of a truth, they will \nfind it a serious affair to die without hope ! They may revel in sin for \na few days or years, at most. \n\n\n\nAPPENDIX. \n\n\n\n385 \n\n\n\nBut Oh! their end! their dreadful end, \n\nThy sanctuary taught me so ; \nOn slippery rocks I see them stand, \n\nAnd fiery hillows roll helow. \n\n6. Another Death-bed Scene. \xe2\x80\x94 "Wo to them, when I depart \nfrom them, saith the Lord." \n\nDuring a protracted meeting, in a very pleasant \xc2\xab Summer Retreat" \n\nin one of our Southern States, Mr. R s, a young man, about \n\ntwenty-five years of age, was brought under awakening influences. \nOn the last day of the meeting I conversed with him, and found that \nthere was a great conflict in his bosom. He felt the great importance \nof attending immediately to the high claims of God and eternity, but \nlike Felix, it was with him \xe2\x80\x94 "Go thy way for this time, when I have \na convenient season I will call for thee." The meeting closed, and \n\nMr. R s returned home unconverted. Two days after he was \n\ntaken alarmingly ill, and on the eighth or ninth day he breathed his \nlast. On the morning of the day on which he died, having great \nmental distress, he sent for a neighbouring minister before it was yet \nlight. When the man of God reached his bed-side, he found him \nnear his end, and sinking in despair! "I have no hope/ said he, \n" my day of grace is over, and I know when my day of grace closed \xe2\x80\x94 \nit closed with that meeting ! O for forgiveness !" The minister told \nhim that there was forgiveness in Christ. " No, no !" he passionately \nexclaimed, " but I don\'t feel it here, I don\'t feel it here !" laying his \nhand upon his bosom, already getting cold in death. The man of God \nreferred him to many precious promises, but he could lay hold of none. \n" It is too late now ! It is too late now !" In the midst of this affect- \ning scene, the preacher was called into another room ; a kind friend, \n\nthen approached the bed of the dying man, and said " Mr. R s, \n\nyou had better compose yourself, and sleep a little now." " Sleep ! \nSleep!" said he in agony, "I have no time to sleep now! I must \nspend all my time in prayer now!" Just at this moment he seemed \nto be death-struck. His youthful wife, perceiving that her husband \nwas just going, threw herself in agony upon his bosom, and shrieked \naloud. This roused the dying man, for a moment, and looking up \nwildly, he exclaimed, " Lord Jesus!" and his heart ceased to beat. \n\n" When a man dies, shall he live again V 9 "The night cometh \nwhen no man can work." \n\n33 \n\n\n\n386 \n\n\n\nAPPENDIX. \n\n\n\n7. The Contrast \xe2\x80\x94 Another death-bed scene. \xe2\x80\x94 " The righteous \nhath hope in his death." \n\nOne of the jewels of my church in S- was a lady who was re- \nmarkably timid, and retiring, in health. This universally beloved \ndaughter of Zion was laid upon a bed of pain, of languishing, and of \ndeath. I called repeatedly to see her, and it was very pleasant to find, \nthat in full view of her end, she had "a. good hope through grace." \nOne morning, in particular, (if I recollect right, her last on earth,) I \napproached her bed-side; and, taking her by the hand, said, " Well, \nmy dear sister, how do you find yourself this morning?" Press- \ning my hand, she replied, " My dear pastor, I am in pain, I am in great \npain ; but O," continued she, " I am happy ! I am happy ! I am so \nhappy ! Jesus can make a dying bed feel soft as downy pillows are !" \nA little after, she remarked, " There are the angels of God ! They \nare come for me !" That day her soul was with her Redeemer in \nparadise. O, what a blessed thing it is to be a Christian ! \n\n8. Another pleasing Death-bed Scene. \n\nMrs. C , a lady of some distinction, was, I believe soundly con- \nverted in my church during a blessed revival of religion. For several \nyears, she was a happy Christian ; but, being obliged to move in a \ncertain fashionable circle, the fervour of her religious feeling, in a \nmeasure, passed away, and a cloud came over her soul. With her \nevidences of divine acceptance darkened, she was taken sick. She \nwas laid upon her dying bed. On one occasion, I said to her, *< My \ndear sister, are you willing to die]" "No," replied she, "I have not \nthose clear views of my Saviour which I used to have, and which I \nthink I ought to have." This darkness continued for several days ; but \nit pleased God again to visit her in mercy. Again was the blessed \nSaviour revealed in her heart, the hope of glory ; and full of joy and \ntriumph, she looked up, and exclaimed, " The long expected One is \ncome at last ! Blessed Jesus ! I am willing to go now !" This light, \nas it is believed, continued until it was merged in the joys of the \nparadise of God ! \n\nJesus, the vision of thy face \n\nHath overpowering charms ; \nScarce shall I feel Death\'s cold embrace? \n\nIf Christ be in my arms! \n\nAnd when ye hear my heart-strings break, \n\nHow sweet my minutes roll ; \nA mortal paleness on my cheek, \n\nAnd glory in my soul ! \n\n\n\nVALUABLE BOOKS \n\nLATELY PUBLISHED BY \n\nWILLIAM S. MARTIEN, \n\nNo. 144 CHESTNUT STREET, \nPHILADELPHIA. \n\n\n\nA History of the Israelitish Nation, from their Origin to \ntheir Dispersion at the Destruction of Jerusalem by the Ro- \nmans. By Archibald Alexander, D. D. 8vo. $2.00. \n\nA History of Colonization on the Western Coast of Africa, \nSecond edition. By the same author. 8vo. $2.00. \n\nA Commentary on the Song of Solomon. By Rev. Georg? \nBurrowes, D. D. 12mo. $1.25. \n\nAsleep in Jesus; or Words of Consolation for Bereaved \nParents. By the Rev. W. B. Clark. 18mo. \n\nThe American Mechanic and Working Man. By James W. \nAlexander, D. D., 16mo. 75 cents. \n\nChapters on the Shorter Catechism. By a Clergyman\'s \nDaughter. 16mo. Second edition. 75 cents. \n\nWhy am I a Presbyterian? By Mrs. N. W. Campbell, \n18mo. 50 cents. \n\nEdwin\'s Choice; or, Why should I be a Pastor? By the \nsame author. 18mo. 31 cents. \n\nThe Footsteps of the Messiah. By Rev. W. Leask. 12mo. \n\nA Treatise on Justification. By Rev. George Junkin, D. D, \n12mo. \n\nThe Twins. By the author of "Why am I a Presbyterian?\' 7 \n\nThe Missionaries; or Foreign and Domestic Missionary ef- \nfort compared. By the same author. \n\nRobert and Harold; or the Young Marooners on the Florida \nCoast. By F. R. Goulding. Fifth Thousand. 16mo. 75 cents. \n\n\n\nELEGANT STANDARD EDITION \n\n\n\nOF \n\nSCOTT\'S COMMENTABY \n\nIN FIVE VOLUMES QUARTO. \n\nLARGE CLEAR TYPE, AND FINE WHITE PAPER. \n\nRecently published, a new and elegant standard edition \nof the well known Commentary by Dr. Thomas Scott on the \nHoly Bible. The work is in five large quarto volumes, \nprinted on fine white paper, and large handsome clear type. \nThe work can be furnished in various styles of binding. The \nfollowing is an extract from a late review of this edition of the \nwork, which is worthy of attention. \n\n"The paper upon which this edition is printed is excellent, \nand the type, both in the Text and in the Commentary, is \nlarge and fine, making the reading easy and pleasant, especially \nto persons whose sight is weak, or who are brought to the use of \nspectacles. This is a great recommendation. The other, and, \nin fact, the only other English Commentary with which this is \nusually compared, is Henry\'s. We would enter into no dis- \ncussion of the relative merits of the two ; our individual pre- \nference has always been for Scott. His plan is decidedly bet- \nter; he is less prolix; the impression he leaves of the scope \nand meaning of the sacred text is more definite, and his prac- \ntical observations are not excelled for variety, depth, and \nChristian experience; for application of Scripture to all the \ncharacters, circumstances, and relations of men; and for a \nnever-failing, all-pervading piety and devotion to the Redeemer \nand his glory, by any other religious writings in our language. \nThe impression has never left us, after our first acquaintance \nwith this Commentary, and subsequently with his remarkable \nlife, that the author was raised up and qualified by God for \nthe work. The Commentary is now familiarly called " Scott\'s \nFamily Bible;" and if the immense sale of the book, and its \nuse in Christian families for private devotional reading, and \nfor reading at family worship, is any reason for the title, no \nCommentary deserves it more." \n\nIgp 5 Ministers and congregations, when purchasing in quan- \ntities, will be supplied upon very liberal terms, which will be \nmade known upon application to the publisher, \n\nWILLIAM S. MAR-TIEN, \nNo. 144 Chestnut Street, Philadelphia. \n\n\n\n3 \n\n\n\nill \n\n\n\nAT \n\n\n\n021 623 692 \n\n\n\n7 \n\n\n\n'